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“Logica SERS 


BJ 1286 .W59 T69 1926 v.2 


Hebrew ethical wills 


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The SCHIFF LIBRARY 


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HEBREW ETHICAL WILES 


SELECTED AND EDITED 
BY 


~~ 
ISRAEL ABRAHAMS 


Reader in Talmudic in the University of Cambridge, 
formerly Senior Tutor at Jews’ College, London. 


PART TWO 





PHILADELPHIA 
THE JEWISH PUBLICATION SOCIETY OF AMERICA 
1926 


SR9y7 SINT TINT 


eit OF PRINP SS 
/ ‘ ibe 
IpnyN wm w7y2 wy 
10 jf’ ) 
mp by S RI 


KO (imal ac VAL 
DTTDN 42 Fina ja DRsweAl oe 


3 pon 





spboind 
RD/TONS Wwe ODO ned NAA AIAN 


rpan 


CopyYRIGHT, 1926, 
BY 
THE JEWISH PUBLICATION SOCIETY OF AMERICA 


SECOND IMPRESSION 1936 


PRINTED AT 
THE JEWISH PUBLICATION SOCIETY PRESS 


PHILADELPHIA, PENNA. 


PIA DID INS “POND ANS 
CWS ]2 TTP 'D 


THE TESTAMENT OF JUDAH ASHERI 


Vill 


THE TESTAMENT OF JUDAH ASHERI 


Asher ben Yehiel was born in Germany c. 1250, but mi- 
grated to Spain, where he died in 1327 or 1328. Judah, 
the author of this Testament, succeeded his father Asher 
ben Yehiel as Rabbi of Toledo, dying in 1349. Towards 
the end of his life he would seem to have recovered some 
of his financial property. A good account of Judah’s 
life may be read in J. E., vii, 340. 


The text here printed is taken direct from the MS. 
(British Museum) from which S. Schechter published 
an edition in 1885. Some extracts have since been printed 
by L. Margoliouth in the third volume of his British Museum 
Catalogue, and some passages also appear in A. Neubauer’s 
Mediaeval Jewish Chronicles, i, 103. The latter is collated 
in the notes as N. (S. reters to S. Schechter’s readings and 
suggestions). One important change will be noted in the 
present edition. The reading 1285 adopted by Schechter 
for Judah’s migration to Toledo must be emended to 1305 
(the MS. clearly reads n"0 and not 7”9). Thus the re- 
ceived date 1305 is confirmed. It is not quite clear 
whether Judah implies that any long interval divided his 
two visits to Toledo. It seems scarcely possible that he 
was sent as an emissary at the early age of thirteen (See the 
passage p. 166 and n. 11, to the English translation be- 
low). All that is certain is that he went to Toledo in 
advance of his father and subsequently settled with him 


in the place. 
163 


n 


pias 7DID TN& “POND mANX 
(Ws Ja a7 >) 


room ALS nw Joya novra toy dw ja ows 
2a TTP nD WW I'D mwa 7we) om THDDd md) Sax 
yas by nuaan nwo ns wp ooxm masa by anon 
av AND .v’p nwa Odiyn yo ponom jrr>w vya 
ims npr boa ymbdin anon ppd ppd pan wy 1b 
pyay qa> .wbuxn nnn mpbpsira sixod awex 
ny AT 
ono bw an yo aw mp> np ppt “ayn moun 
nwa wo nk qe moby wx wD wR won 
5 “y yoo oop> maps jwST NAN nym yo .m'pan 
aPsy oan ownon now Sy owbwn qroa nrdino 
& by ‘om np) ODN WD,2 3 Dye w op 
PINS AX CMD oMAyAA "Pp AT Pwxd JAD Aya” 
RxD] INS awhrw .avow Sw mann by aw S) N 
mm bwambid ato mw D2 aww wend TIANA 
and “Da 7’o ord tpaxw pao Sd ps Sax sedwd 
—70 wep> ANAY ANON Oy ODOM. ("nD NOV A'D TNA 
pan ow sen dy innd ox pty aman 89. 
[WPS ONY DYDD Pd wd owmM pest oD pa May 
pond ax aowy wow ya prinryaa m>y ona nbww sin 
mana .(nuo5 monn apnymt bs x” anym 166 47 
a’ns yasd onp mpd qbrw pr wdnnd wes mn 


oy wy ann 
163 


164 ETHICAL WILLS 


Apart from its ethical aspects, Judah’s will has great 
historical value. The author’s naive delight in legendary 
lore, is characteristic of hisage. But on the other hand his 
more famous brother Jacob (author of the Turim) very 
pointedly disparages a belief in omens or dreams. More 
interesting is Judah’s insistence on the ordinance of the 
Tithe (on which see Jewish Life in the Middle Ages, ch. xvii). 
More important still is the account of the personal re- 
lations between Rabbi and congregation. Judah writes 
at the transition period, when the Rabbi was passing 
out of the category of voluntary to salaried official. Judah 
throws a geniallight onthenewconditions. Unfortunately 
we do not know exactly what coin the author describes 
as the zehub, but the payments to him seem considerable 
on any estimate of thecoin’s value. Finally, Judah’s re- 
marks on family intermarriages have considerable im- 
portance for the social life of the Jews in the fourteenth 
century. 


A Saint once indited a Testament in admoni- 
tion of his sons, bidding them keep the way of 
God his Master. He thus exhorted them not be- 
cause they were worse than their contemporaries, 
but because he desired to direct them into the 
paths of the ancients. They are called friends 
[of God] when they imitate the deeds of their 
fathers'. With this example in view, I said: 
‘‘Better is open rebuke than love that is hidden.’”? 
Such rebuke entwines itself in the hearts of the 
hearers, and to the utterers it is pleasant, for 
they know that their words will be guarded as 
the apple of the eye. So it is said: ‘He that 

1 Sanh. 27b; Abot vi, beginning. 
2 Prov. 27.5. 


nisi 164 


won Jay me mexd nd w pwn may abo 

sem onywynd) nypxd sanon bw aoonn anan ody 
Sand) won DONO apy yns ypAS any ad nanvn 
smobnay mmx. most bs n> $52. sun (oon 
[wyon MIXD OS DYOD ANT naw noyonn xn mawn 
<1 pip Jewish Life in the Middle Ages "DDI }”y) 
apm ann pay ora s’y yaad we aba any mown 
DN NAW WW can’ nywa ,Jayon npipna and aT 
sya yrp on bap Sinn pnw bap nin by xbw indrp 
way .owinn oxinn by mse o>dwo ynan jniwy 
TPS IAN "DT, SNP Nw yavon Ay ns pra yt xX> 
27 ananyd wan nsw bap an ad aw soy 
sya bya qay ond yw mmewon pa mainnnan by ane 
mvy yarn meoa onan bw onan oyna mon 


pd No .prts Sst 447 Tow> ome ms) 

9972 oymad to Nbs .oor 13D OAw OYE 
DIMMS OnvD OY ONDA om .oNDIpA 
mw cnas mr by) oma oma mwyo 
Tan is °D .namon mans mda nnoin 
pytra .oyr orpoiw> mi .nawp3 maabd 
M210 TWOND .OYY PwND MMISY oyow °D 


165 ETHICAL WILLS 


rebuketh a man shall in the end find more favor 
than he that flattereth with the tongue.’ So 
I will open with a voice of thanksgiving, I, Judah, 
to the Rock whose works are awe-inspiring, to 
whom appertain glory and greatness transcend- 
ing man’s capacity to express them; who, ere 
ever I was born, remembered me for good. My 
mother dreamed how she was told that she would 
bear a son, and was asked whether she wished 
him to be wise or wealthy? She chose wisdom. 
And though in reality dreams speak vain things, 
for I learned not wisdom, yet in a certain de. 
ceptive sense the dream was fulfilled. The 
world imagines that I am a scholar, one who 
giveth goodly words! Wealth, too, the Lord, 
blessed be He, hath bestowed on me beyond the 
ordinary, in that He hath provided me with the 
measure of mine allotted bread.‘ I rejoice in 
my portion.® 

When I was an infant about three months old, 
my eyes were affected, and were never completely 
restored. A certain woman tried to cure me 
when I was about three years of age, but she 
added to my blindness, to the extent that I 
remained for a year confined to the house, being 
unable to see the road on which to walk. Thena 
Jewess, a skilled oculist, appeared on the scene; 
she treated me for about two months, and then 
died. Had she lived another month, I might 


3 Ibid. 28.23. 

4 I Kings 3.5 ff.; Gen. 49.21; Prov. 30.8. 

6 “Who is rich? He who rejoices in his portion” 
(Abot, 4.3). 


nisivys 165 


Sipa nnpm) .pwo pdonnoo xxn Im MN DIN 
osy son as .adnna atid oxn .atin 
mona 52 5y opin .nSytam naNenz 15 awe 
nvaa om naw oes oqva awe .nbam 
ja tonw ona n> nox 300 TIT NT DN 
Tw Mwy IN DDN Ww AN ANT ON 
moona nox ’»> on) .02n rw Ay AAD 
mayonn p> .noon ontod wb o> wnat sw 
pp yay uw obiym optow o”pni insp 
yap any ‘nm Syd ya qwiy o2.7Dw TN pMIN 
now pn ond 1D ma cp uow moa .d) 
»pona 
omdn orya owin nwow jad cnyna cnn 
pw wow jan) enNprni xd noennaa oD) 
ony Sy mp om oss 7d> nos ave a>anwn 
sow opd wean b> nos mw ontpy ws ty 
mam nxaw ay don one qws ator 
wo moanwm .oryn nyt. nyt nos 
IWS Ins wan TY Amn dN) wan own 


166 ETHICAL WILLS 


have received my sight fully. As it was, but 
for the two months’ attention from her, I might 
never have been able to see at all. Blessed be 
the Lord, who exercised marvelous loving-kind- 
ness towards me, and opened for me a lattice 
through which I might behold, with my own 
eye, the work of His hands. 

Thenceforward I studied the tractates which 
my lord, my father,*® taught in the College, as far 
as my capacity went, and without intricate 
discussion.? When I was about thirteen® he took 
me from the land of persecution, and ‘“‘hurled me 
up and down with a man’s throw.’’? I left the 
German method of study without entering on 
that of France.'?° For exile confuses the in- 
tellect, and I was able neither to write nor speak 
their language, nor understand their books. 
Moreover, I could not pore over my books day 
and night because of my weak eyesight. For 
this reason I could not write books nor compile 
treatises. 

When I was twenty-eight"? my lord, my father, 
of blessed memory, sent me to the city of Toledo, 


6 This form of reference to Rabbi Asher b. Yehiel (the 
Rosh) was usual with his sons: it is very frequent in the 
Turim of Judah’s brother, Jacob. 

7 Lit. without difficulty and answer. 

8 S. suggests the reading ‘‘thirteen’’: the MS. has ‘v. 

thisaih 22,071 : 

™© On the method of studying in the thirteenth century 
see I. H. Weiss, Dor dor vedoreshav, vol. v, ch. 1 (1891)—, 
a chapter which first appeared in English (J. Q. R., 1889, 
pp. 289-313). Perhaps in what follows the author does 


nisis 166 


owing own xbobdsn .ndonnas an cnenw 
mois mo mone NS ods ony aSanwnw 
%% nnd) mon coy wopmw own qa oon 
oP my pya mx1S mse 

SINS TID Mow mindoon onaDdS mn 
awn spa xb taba cnwr cpa .nawa 
OWL APN paso ow iawy wow iap oN 
one? nows 7105 mwa o22b0bn aaa embydn 
enytn baban mban op onsa xd naay mid) 
anda 1055 nwo wd. and o> an kd on 
nora 8d on omy dn pwd pands .omrpp 
on o> oryn nvdinn .mbded) on mrivbd 
xd) .ornpp aina> ondia> xd yoo. .mbpx 
so-an stand 

~y5 St y's ondw ow an"> Ja cnyma 


* So S corrects MS. which has '» ? MS. nbubub. 
Cf. Introduction p. 163. 
3 So MS. S suggests correction to nd. 


not refer to his ignorance of the French language but of 
the methods of French scholarship. 

11 S suggests the reading 35. The incident is not 
clear. It possibly refers to the arrival of Asher, who was 
not allowed to leave Toledo to bring his family, a duty 
imposed on Judah, who was attacked on this journey. 


167 ETHICAL WILLS 


to seek out a place there, and soI did. The Toledo 
community sent for him, insisted on securing him 
for their city, and they sent their delegates after 
I was gone. On my journey back, I was way- 
laid by bandits who sought my life. But all 
their purpose was frustrated. My father’s God 
was with me, and His angels encamped round 
about me, so that I reached my father’s house 
in peace. Twenty-three years later my father 
died. Though there were in the city men greater 
and wiser than I, the Lord, be His name blessed, 
inclined unto me grace and favor in the eyes of 
the inhabitants and they installed me in my 
father’s seat. But I had no experience fitting me 
for such an honor, my scholarship was not enough 
for such an office. I was a foreigner of no ac- 
count, with altogether insignificant attainments. 
I could find no quality in me.* I sat one day 
pondering in silence, my heart within me ap- 
palled.*3 In my hand was the book of Hagio- 
grapha, and I said: How will my lot ascend?" 
I will account it as a sign. I opened and there 
came up in my hand this verse:'5 ‘‘And Nathan 
said. unto David, Do all that is in thine heart, 
for God is with thee.’”’ When this text providen- 
tially presented itself, I rejoiced, and said, 
Though one may not seek an omen, one may 


Then the Toledo community sent a party to escort 
Judah back. Or, Judah returned home to report his suc- 
cess, and the Toledan delegates were sent later. What 
is clear is that once Asher came to Toledo he was never 
allowed to go away. 


Nig 167 


Sap inde omwy 1 ope aw mind vbord yy 
Jomran oes amram xd bawa mbordin 
on Sy rans entinar .ommby ane inden 
sux $5 on ayn ..9p owe nnp> oxwnry 
2pap un vordnr otoy mmoaN onda ann 
[ubI ow yD 71D INN aN ma bs obwa naw 
2p mpm od wya yao on :>’t NR 
Sy yn wis -rya tom yn ‘nm own ody non 
mo ed oe9 1995 wn onawi O's ’s NOD 
moiwo> .avin ous) enon °> atoy xd oy 
2Sov yam ed noon nyt) nonad Swni.ayn 
.ODI7) awry cnn orm om od ps onesno xd 
4DIN) .O'3IND WDD TPA) s.OnInw vanpa vad) 
m>y1 mnpe.?> yopd inawne 2d aby ps 
sus 55 417 bs yni oN mm pipan Ta 
mm piopn wwe) .4qoy on>anop nwy qJaaba 
JOD Ww WMI PRY “DYN NIN onmow °d yom 


4 The MS.repeats p’p. 5 MS. ioor & MS. oniner. 


11 Hosea 12.9, where pX means ‘‘strength’’ or “wealth’’. 
See Rashi on the text. 3 Ps, 143.4. 

™% For phrases cf. Oxford Gesenius, s. v. 971. 

%* [| Chron. 17.2. 


168 ETHICAL WILLS 


read a sign.’® By the gracious gift of the Merci- 
ful, the Faithful God, I have honorably fulfilled 
all my duties, and thus far the Lord hath helped 
me. 

Likewise my desire for children was not due 
to my love for them nor expectation of pride in 
them; my desire was to obey the divine precept, 
and to raise up offspring to fill my father’s place 
in study and righteousness. For this I often 
prayed at the graves of the perfect and upright. 
God in His mercy gave me five sons, and I con- 
sidered myself through them as a live man’? 
among my people and brethren. But for my 
sins there was taken the one, ‘“‘the middle bar’’,"® 
on which I thought my house founded; for there 
passed a smoking furnace and a flaming torch 
between my pieces??. But my courage revived 
and I call heaven and earth to witness that I 
deserve this and double from God, for I know 
that His judgments are right. Faithfully He 
afflicted me, He chastened me sore, but gave me 
not over unto death.?° I found consolation in the 
knowledge that my son was not punished by 
heaven for any sin of his, for he spent his days, 
which were few, in the eternal Law. And when 
the turn of my time comes, I shall go and shall 
see him, in Beth-el (the house of God) I shall 
meet him.??_ I rely on the mercy of God that a 
substitute will be bestowed on me, and my 


% Cf. Hullin 95b. 

17 Cf, Nedarim 64b. See below p. 193 note 125. Possibly 
in the variant of ’n and bn the author designed a play on 
the name of his father Yehiel. 


nis 168 


opiy $5 awa nay yoxin Ssn ponan mr 
init hme sie inp nti $e 


85) .ond cnamsyo is ona oxen oO} 

ma wwxsw myxon ovpnnd pr .ona taann> 
M021 TINA MAK o1po xdon yard nym 
ame. 1) 27D | eh all, al 
mwon °> jn) ponta owm .omenn ops 
OY IND ON wR JA ON. ‘oxy cnawm .o2 
3ws DNA Maan ANNA F953 omnya on 
pd) wyi qn tay) .p22 yoy many onawn 
PYD) OT WS IPA “PaymM enn ans pa WS 
25521 1a Oxd os army pan mow ody our 
SIND) TDN LIPY ANON. YODwWD IPI Do -ny7wN 
wy) 89 °D cyt a cnomi nxn ound modi 
na poy OYYD AWN YO .oDwW TA Inya 
aisasi mos o3or in yuma .oey nop 
4 nw ony OND UN MYA .-UNsON ON MA 


18 Exod. 26.28. The author refers to the death of 
his third son, the middle of the five. 

9 Cf.Gen. 15.17. The last phrase is obscure. 

90 P's.5118.18; 

21 Hosea 12.5. By Beth-el the author means Heaven. 


169 ETHICAL WILLS 


heart’s gladness renewed. Then shall both he 
and his substitute be holy!?? 

Now because of the weakness of my eyesight, 
my father and mother left me to do whatever 
was right in my own eyes; they never punished 
or rebuked me. Wherefore I have never been 
wont to chide others, for they taught me not 
how; even my own sons I knew not how to re- 
prove. If they reprove not themselves, they 
will receive no reproof from me. Nor have I 
the face to admonish them by word of mouth, lest 
I put them to the blush, even though evil unto 
me was the evil of their ways. No joy of mine 
on earth equals my happiness at their well-doing, 
no pain or distress can compare with my grief 
at their misconduct. I have hated life, when I 
have seen that they went not in the paths of the 
fathers, in their sitting-down, rising up and walk- 
ing on the way.?3 

But now my heart has impelled me to write 
for them this Letter of Admonition, conveying 
a discipline. I command them to read it care- 
fully once a month, that the Lord may renew a 
clean heart and a steadfast spirit within them”. 
Perhaps they will mend and listen to my voice, 
so that I may speedily bring salvation unto 
them.> Now stand ye still that I may plead 
with you.” Why walk ye not in your fathers’ 
way, nor hold the fear of God ever before your 
-eyes? In His Law ye meditate not continually 
day and night, nor do ye go morning and even- 
ing to your houses of prayer. All your study is 

22 Lev. 27.10. 23 Eccles. 2.17; Deut. 6.7. 
4'Ps. 51,12, 75 Ibid. 55.9. 26 [ Sam. 12.7. 


NiSivs 169 


mrp inten gin em wom ead pew anton 
wp 

mvy> cps vax onary ory nvdin Saway 
Sy) onmai 8d oy onto xd) orya awn oD 
ents xb 05 ends xd mans mow jo 
imoy 8S on wow yas xd ond Dm 
op °> pron .mow ond pr upp ooxy 
yin Sy ys on) comp pads 1p nea omoind 
ondiyp i> oda mnow °> pri .omwyn 
naw .o55yn yrna ww ams py xb1 awn 
9972 oD>5n orxw omsxqw wD on mK 
son>$ma1 onIpa onawa .oniax 


naam onset ond ainsd ond oomdn any 

canginp> om >s on ms) .nTI9 IDI .nMDIn 
no mi nv a5) .wina nos oyp mma 
omrarra .niaind ond ann > wim oaapa 
bopn nen) .o91p3 own aw dis .naownd 
x5 yimp .ODNN TYawWN IDe’NA ony :ond 
Son owt ay? ann Ndi .o>mas qaqa ibn 
opn? b> aon unn Nd antinad .opryd 
mas manyn on pvp oore .oamdedy 


170 ETHICAL WILLS 


below the standard,?”? and when the law is dis- 
cussed ye are as the dumb, and open not your 
lips. You associate with those who are unfit to 
be your companions, for it is unseemly that their 
ways should be yours. Again, ye honor not your 
mother and your father, your conduct is disre- 
spectful in their presence. Know ye not that 
unto the honor of God is likened the honor of 
parents??® For three are partners in a man (God 
and his parents)?%._ What have I left undone for 
you that a father could do for his children? 
Regularly were your meals provided, and all 
your wants. You own many books, and my 
every thought was directed to you, to equip you 
and to leave behind me a blessing?° for you. 
And if the Law was given to those who ate the 
manna," surely ye are in similar case. Or if it 
were a question of marriage, ye are assuredly wed 
to wives of your own family, who make no ex- 
travagant demands on you, but on the contrary 
seek to encourage you in your study. What 
then will you do on the day of visitation, when 
you give account of all your conduct? And 
what will ye answer when reproved before Him 
who trieth your reins, on the day wherein He 
arraigneth you for all your works?3?) Nay, my 

27 Or merely for appearance’ sake. 

28 Mekilta on Exod. 20.12 (p. 70a). 

29 Kiddushin 30b. 3° Bequest, provision. 

3 To those whose minds were free from worldly cares, 
Mekilta on Exod. 16.4 (p. 47b). 

32 Habakkuk 2.1; Ps. 7.10; Prov. 29.4. In several 
phrases the author has the kturgy (especially for the 
New Year) in mind. 


nisivy 170 


syoa) .oomins b> sin oad) 7.oD>:mb-an 
innmpn xd .ondsd ons mDbna jnon 
D7 OPRw °° OY OINND onN) :oD°MInDw 
xoy sim Nan yo 7D .onmoy aannnad od 
DIDN O2DD ODPN oO) :ODDIT ODI 
(I) DIMwWYA .ODOxyD wan NdoD .oDIAN 
> ony? Nom como ny aNw) sex) omMuD 
opanw mwoy > .omIaD wpin open masb 
o2a>5 mvys asd comes w mo .otNa 
p2>2xp jon yon ny boa 20D omwy xdi 
£005 w oan opp) .op atx 951 .oDnwnr 
yrvmd) .oppxy ypnd .o>dy omawnn bor 
mina yor »Saixb atinn on) .o25 mD72 -onN 
non ow) Sawa on .oDm>D ca) omn2 Xba 
mbimi wpa xd ws .ODNNDwoD ONWwI ON 
Iim Toda .oons pnd wma oD 
by nawn oonna .ampp or> wyn mn sa? 
ma p> nnsin by iawn mo In bd 
Mop wyn bd by not Dy vBwN> ov o> nod 


7 MS. oom>-pn. 
& So MS. S suggests deletion. 
9 MS.5>5n. 10 MS. m5. 


171 ETHICAL WILLS 


children, act for the glory of God and the honor 
of your progenitors. Improve your ways and 
your doings, and listen unto Judah your father. 
Make the Torah your main object, remember 
_your Creator in the days of your youth,33 while 
ye are still in vigor, and take upon you the yoke 
of the Torah. Let not the Law depart from your 
mouth, act always with the motive to please 
God. And the good name which your fathers 
bequeathed, uphold it and leave it to your child- 
ren as a heritage. 

Now, therefore, ye children, hearken unto me, 
for happy are they that keep my ways.*4 Come, 
listen unto me, I will teach you the fear of the 
Lord.35 Look unto the rock whence ye were 
hewn, and to the hole of the pit,whence ye were 
digged.36 Why, forsooth, were ye brought into 
this world? Not to eat and drink and wear 
fine linen and embroideries, but for the service of 
the God who hangeth the earth over nothing.37 
And since His wisdom has ordained that the 
body cannot be sustained without food and rai- 
ment, He permitted man to eat, drink and clothe 
himself for the sustenance of the body, that body 
and soul might be associated to perform God’s 
behests so long as their association continues. 
Food to a man is like oil to a lamp; if it have much 
it shines, if little it is quenched. Yet sooner is 
the lamp extinguished by redundancy than de- 
iiciency of oil. Therefore be diligently on your 


33 Eccles. 12.1. 34 Prov. 8.32. 
35.Ps, 34,12. 36 Tsa. 40.1. 
37 Job 26.7. 


niNvivy 171 


a> jynd) Fran own Tad yy0> wy tia bs 
Ss yow) .o>>5ymi o> D7 Io) OD MIAN 
DONNA MIN ANN Ap’y wy).oD ay mV 
by ibap) .oonDa oD TyA .oDNITINA °D'A 
ow> yo .opao wion xdy woody monn 
o> mas 055 win wR ov .o>wyn b> ornw 
sopiad anim 12 pina 
13> mow -D7T owei > dynw oO ANY 
ss Ss owan .optob>s ‘noms > inynw on 
odin a> mndy onapi mia nappy bs) onaxin 
sop wy wads) mnwds Sioyd 8d tonsain 
po) ova by pos adin ben ntayd pr 
pnw mos >a ain op xbw inosn naynw 
bray ord mw yni.miam mio2> mos naar 
mowi> an nymds aya orp> wiadd) mw 
otn> n>oxm .atian 0 55 5sn msn arp 
3nY) 72>) wyn ON) PN’ TA oN 15 jows 
sownd 025 w i> Sy) .vynan ana naz mana 


11 MS. repeats °377 "WRI. 


ay2 ETHICAL WILLS 


guard against over-feeding.38 More heinous than 
homicide is suicide.39 Gross eating is as danger- 
ous to the body as a sword, besides that it bars 
one from occupation with the Law of God and 
the reverence due to Him. 

Ever let the fear of God be before you, and 
accustom yourselves to recite with devotion, 
that it depart not from your mouths, the text: I 
have set the Lord always before me; surely He is 
at my right hand, I shall not be moved.4° Keep 
your minds always alert on whatever may induce 
the fear of heaven; be not diverted by the jibes 
of others, nor by your own lusts.4". 

Make it your firm custom to study the Torah 
at fixed times, probe deeply into its contents, and 
endeavor to communicate daily a portion of the 
rabbinic law to others; for to accomplish this you 
will be compelled to make your own knowledge 
precise, moreover by the exposition orally it will 
be fixed in your memories. Always repeat, if pos- 
sible going back to the beginning of the tractate. 
Our sages of blessed memory have said (with re- 
gard to perfect service): ‘‘He who repeats his 
chapter a hundred times cannot be compared to 
him who repeats it a hundred and one times.’’” 


38 Or “‘heavy meals’’. 

39 On suicide see Gen. Rabbah on Genesis 9.5 (ch. 34, 
with Theodor’s notes, p. 324). There is an unidentified 
quotation from the Talmud Yerushalmi that the deliber- 
ate suicide has no portion in the world to come. 

4° Ps, 16.8. 

41 Cf, Jastrow, Dictionary, p. 278. The meaning 
here of the last clause may simply be: “nor by any other 
thing.”’ 42 Mal. 3.18; Hagigah 9b. 


Nuss 172 


yan oad wny any .qo md DR anim 
AS mwp mo) ads) .oaNN ON IND Ixy 
Sm nana pioyd inynow stabp .manno 
ANS 

mm pion) .oo2p by own mxcy mn con 
mw ODD wi? 8d) aNDA TN AMId Yo IA 
pny yan) .vwrs bacrmn a pon td 'n 
ow ms o> swan tat boa tpn awnd 
o>>y yyoon ons ow Sawa imrmin by 
sons 1a7 Sawa xbdy 


aNnwiNxwM .yapa mana proyd porate 

aa oansed or Soa n0%n tnd oanwm .7a 
MDa ams ODN] on .42 ptp7d> i 7wxn 
>ynbn aon inn) .op22%2 yapn oansd 
aay paws S$" .sn2pon wen i$2D1n on) 
MND PID mw motos way xd awed ods 
wapn nab7 b> 7D by. ANN AND awd ODYD 
noon 1055 myw apn on .onyp “Ni aND 


12 The MS. repeats here the words "5 wann raat b> 
from the next clause. . 

13 MS. reads o’dx and in general confuses the text from 
Malachi. 14 So S adds. 


173 ETHICAL WILLS 


Read ye, therefore, every rule (halakah) 101 
times, and appoint hours for studying halakah 
from the codifiers#s every day, and also strive to 
read a tractate with Rashi’s commentary. In 
fine, you must consider yourselves as laborers 
hired by the day to do the work of God, as it is 
said in the Talmud: ‘‘We are day laborers.’’44 
Much more is this the case with you, for all that 
you possess comes from the congregation and the 
trust fund.45 This support is given to you for 
the purpose of your studies, so that ye are indeed 
daily hirelings. See to it that ye do your tasks 
faithfully, and faithful is your employer to pay 
your wage*®, nay your reward is already with 
you, for he has paid it in advance. 

Think not in your heart that the Torah is an 
inheritance from your fathers, and needs no per- 
sonal effort to win it. The matter is not so. If 
ye toil not therein, ye shall not acquire, and more 
than ordinary will be your punishment, in that 
ye forsake your family tradition. So we read 
in tractate Nedarim:47 Why do not learned 
fathers invariably beget learned children? R. 
Joseph answered: So that people shall not 
say, Your Torah is inherited from your fathers. 
R. Sheshet said: Because they call men ‘“‘asses’’. 
Rab said: To prevent them assuming an over- 


44 Famous among the Posekim were the author’s 
father and brother. 

44 ‘Erubin 65a. 

45 Cf. p. 181, below. 

46 Abot 2.14. 

47 fol. 81a. 


nisis 173 


snoop 11055 voanwn on .oy Soa oppipn 
onxw awn> wo5b yw aad Dow PD oy 
Moxw 2 'm Ssn nay mvyd ov pow 
ons jaw So 85 21 NOT ODN PN parpya 
sim .wipnn yo) Sapma sin 05> ww an bow 
ay noxa anxw .ooT0d Sawa odd pn 
JON .aNN2 ODNINby mwy> od5 wn cor 
pi .oondiyp o55 obww oonoxdn Sya san 

7095 1D Ip °D .ODNN Dw Tn 


Som wry minn op .opaa53 iswnn Om 

ao moiv>S op ay oprxe .opmasxn oD9 
a .2in > aaonnun 8d on.7D WATT PND 
nos iaryn °> .oans Sen Sita addy wnyn 
PS 70 PD OT] NDNA yYDAN .oDmMAN 
—pnbon ono mex> prxo onon opnbn 
mui now’ gow TD ADP 39 ION ?oDDN 
pT own DS Nww an .o>masxy O95 wn 
by wnainmy gow oD Toe an non owred 


15 MS. repeats oD> w” 16 The ordinary text of the 
Talmud reads }28 "90" > yD JIN. 
17 MS. ¥*°Dy. 


18 MS. repeats TD. 


174 ETHICAL WILLS 


bearing attitude towards the congregation. Rab- 
_ ina said: Because they become careless with 
regard to the benediction before study.4* For 
your part, avoid all these things. 

Also appoint regular periods for studying the 
Bible with grammar and commentary. As in 
my childhood I did not so study it—for in Ger- 
many they had not the custom—lI have not been 
able to teach ithere. Read weekly the Pentateu- 
chal lesson with Rashi and other commentaries. 
Also make yourselves familiar with homilies and 
midrashim; this will make you more effective in 
public preaching, and to bring men back from in- 
iquity. Our Sages said: He who wishes to become 
saintly should fulfil the words of the Fathers.49 
So, I, after making my confession, accustomed 
myself to read a chapter of the tractate Abot 
every day. Do ye the same at table, before 
Grace after meals, read a chapter daily till you 
know the whole tractate by heart. This prac- 
tice will habituate and attract you to saintliness. 

Discourse of matters of Torah at your meals, 
then will ye be as those who eat at the table 
of the Omnipresent.s° Read regularly in the 
Duties of the Heart and in the Book of the Up- 
right,s* and the Epistle on Repentance of Rabbenu 
Jonah, and similar books. Set your hearts on 


48 The ordinary text of Ned. 81a presents variants 
tothe author’s readings. 

49 Baba Kamma 30a, in reference to the Mishnah Abot. 

5° Abot 3.4. st By Bahya and Zerahyah ha-Yevani, 
respectively (Cf. J. E., ii, 447, and xii, 661). 

5? On Jonah Gerondi, see J. E. v, 637. 


nisSyys 174 


mana Sy po an pRw pd ION NPAT. xT 
‘oat ibs bop nn ons .no-nn 


2059) prtpta piopn 11055 ony iyapn ar 

damm Nd dD ims ond Nd omiwpaw pdr 
by o7.js22 2719055 ondr>> xb nowea ytd 
DwIa) "wa wep yiaw 52a iwnpn mwrpz 
.watoa owrta ospsy dx4n oO .oIns 
pawn waa wasn ww. ow $4» Ar 
son nd ovat jNo on mos $b" .pyp 
by yp omwyws ON) .1191 Mant > Op” 
wyn yd .or D2 prp wop ginp> oxy 2emamn 
IWipN pro no7a op .osinbw by ons or 
by sn2000 wanw ty oy $53 IMs pr min 
so-pon nnd osswon ood ar aa nD 


now Sy atin nat oy $23 1noNn on 

bynn on .orpo bw undwo rbosxn 2bxo1 
"pp maabn main 7por 71055 o>nxy 
Jona sso) 9"? may and mawn neni awn 


19 So MS., prob. wi75a-). 

20 MS. i14019b. This spelling is common with infin- 
itives in later Heb. texts. 

21 MS. *mamim. 22 MS. 1x20. 


175 ETHICAL WILLS 


that you read therein with devout intent to ap- 
ply the lesson in your life. When you read, do 
so audibly.53 And reason with yourselves a for- 
tiort after this manner: If you had to speak be- 
fore a king of flesh and blood, how carefully you 
would clear your hearts of all other thoughts. 
Your whole endeavor would be to word your 
speech acceptably, and you would think of nothing 
else. How much more should this be your method 
before the King of kings, blessed and sanctified 
be His Name! Pray with the congregation in 
the same place and in the same context.54 See 
that you are among the first.55 Discontinue your 
present habit of departing as soon as the lesson 
is over, thus failing to pray where the congrega- 
tion is collected. Never speak from the passage 
‘Blessed is He who spake’’ until you have ended 
the Eighteen Benedictions.*® Be silent, too, 
while the Hazzan repeats the last-named prayer. — 
For if there be not ten attentive to it, the re- 
petition is not according to law.57_ Be ye always 
among these ten, and make it your rule to join 
in prayer so as to enable the many to do their 
duty.5® Let the words be softly spoken, for thus 
is devotion aroused and prayer made acceptable. 

See to it diligently that ye be not among the 
four classes who behold not the divine presence 
(Shekinah): liars, scoffers, hypocrites, and 
slanderers.59 


53 Berakot 13a. 54 Orah Hayyim 90, 9, 10. 

55 Op. cit., 14. 56 Op, cit., 51,4. 57 Op. cit., 124,14. 
58 By helping to constitute the necessary quorum (ten). 
59 Sotah 42a. 


niskis 175 


a 4pn many ona wapn aw. 02225 iw 
wovm .255 nm2a mam .mwy>d nin by 
YD INpM :ODpD ONS ONXW AD OD Nd 
awa 450 -1p> anand oD> mn on .oDpxya 
-mavnon $5» o2aa5 oD onryn px on 
ondyr yavnn x51 .220D°-727 my I> oonmD $51 
9095p 750 1D ADDI TD nns Sy1.winA 3423 
nipoa asm oy b> enm any 'n'm odor 
pany IM .ow Naxmw opos oddspnn onw 
InNY OwIy OnXw DD Wyn Xd) .oNwNIA yD 
mpoa od>>pnn oor) Pp oexy ons noban 
soxw a0 Math xdw wan .ow ayn 
opnn x’y noina sho .ndpnn7 irony ay 
soy ain en odenn oyowy mwy ps on 
p> psy ram on odiy> yanw iam pt 
.nmia adenn mam .osanin wxind SSpnnb 
:ndSaipp Mam ANIA Ayn AM 

MN prw mn. 0 yan xbw ago wna 
opin nsios> nd) ompy n> om .nYaw ww 
yan pwd oapop n>) 


22 S reads nyt and omits next word, 


176 ETHICAL WILLS 


(i) The class of liars: Let no falsehood or 
lying be found among you, but let truth and 
fidelity be a girdle round your loins.°° There 
was a man of our family by name Eliakim, who 
was employed in the house of his prince. And all 
his property his master entrusted to him, being 
wont to laud him to his people because he never 
told a lie, whether for advantage or not. And 
they tell of a certain rogue who left no sin undone 
and who entreated a certain Sage to teach him 
an easy road torepentance. He answered, ‘‘Keep 
thyself from lying.’”’ The man went out gleefully 
and in high spirits, conceiving that his counsellor 
had permitted him to walk in the stubbornness of 
his heart as of aforetime. He planned a theft 
according to his wont, but then bethought him- 
self: ‘If anyone inquires: whither goest thou? 
if I tell the truth I shall be caught, if I answer 
falsely I shall transgress the order of the Sage.”’ 
Thus it was with all offences, and he became 
a completely reformed character. 


(ii) The class of scoffers: ‘‘Now, therefore, be 
ye not scoffers, lest your bands be made strong 
and lest fire consume your spirit.’ From all 
levity and frivolity guard yourselves, for man is 
forbidden to fill his mouth with laughter in this 
world.” Furthermore, play no game for money, 
for that, too, is a form of robbery. 


ee Cialeay 11:5, 


61 Isa. 28.22. The author completes his quotation 
by a reminiscence of Isa. 33.11. 


62 Berakot 31a. 


nisis 176 


21D) apy rat oa xxe xd) .ompw no 

wes :op>xdn as yo onoxm noxn bax 
maa mm wow opds ‘am wnnpwoa mn 
am a mmoid> mn oaws ba. aby awn 
roo apy sexy xbw wy> 12 nanwp 
ox enbyin NOS wor .ndyind wb codiyd 
ay soy aay nin xdy yor ons ws nw 
9772 AAwn 4A AY Ins on 22D Tom 
310) mow 8x? .apwon Joxy iow 15 Ie .dp 
125 mows qo>w 15 naw 1b Apps .ad 
sos .biaimw w> rind aba qb0 .ndennap 
aynd aos os 24507 ans 2s 25xww rn ada 
.bonmony Sy T1aysR IAPWS OY? 2.WENS NNT 
smo>w mawna aw .nrvayn $2 4977 ar dy 


iim yw oxsidnn by on .orxd no 
pint Sinn $on1.02m17 ws Son yp).oD1D1D 
PD pinw o7s 2nxdod> mow) .nDw_] now 
p)°> .pnwn bs mynd pinw on. odiya 
sn Sw 2spoay sin 


24 MS. 3y. 25 MS. sox. 26 MS. wipns 
27 MS. mybxpo>. 28 MS. poy. 


177 ETHICAL WILLS 


(iii) The class of hypocrites: Never flatter any 
man, nor show partiality to any in judgment. 

(iv) The class of slanderers: Avoid it to the 
utmost; for slander leads to many sins, and most 
men are liable to it. As our Rabbis of blessed 
memory said, many are prone to theft, and a 
few to incontinence, but all to slander, explain- 
ing this last clause of those who are guilty of 
some shade% of the offence. Further they said,% 
Let no man praise another [too much], for it 
may result in disclosing something to his dis- 
credit; and in all such matters I have not found 
anything better fora person than silence.” Ever, 
then, let a man bethink himself before he speak; 
uttering his words if they be profitable, sup- 
pressing them if they would profit nothing. 
Silent above all must he be if speech would 
actually harm. 

Avoid pride, for every one that is proud in 
heart is an abomination to the Lord.” Majesty, 
indeed, is the garment of God alone, and he that 
makes use of the crown shall perish.®® As a cer- 
tain Sage said: how can a man be proud, con- 
sidering the way in which he was conceived and 
born?®? But cleave to humility, that best of 
good qualities. For this virtue Moses our Mas- 
ter was praised, as it is said: Now the man Moses 
was very meek.’° Be very lowly in spirit, say 
our Rabbis.7! They said further that (the fear 


6s Baba Batra 165a. 

6 Lit., “‘dust”’. 

6 Arakin 16a. The passage exhorts men not to over 
praise lest others be provoked to contradict. 


nisis 177 


Joms ows ipinn xbdy winm .opin n> 
pia pp xwn xi 

NID IND MDD IAM .yan pws DoD nD 
12 od5w5) o78 220 3IN .nIway moD> wan 
nvaya oy) dna ain s4na nappa $"M oe 
yan pwS pasa ims reoym yan pwsa Som 
van dw inaiwa otN 7Dpo Ss 5" nom 
xb mm xxv> $21 amn o> sa 4D snow 
ons aw odiyd) wap nwo aw And onexo 
sav nbyin ia am os tatty onp iwsy 
STOP A? on wd a7? 8d Nd om 


maa $5 'm nayin °D my 1D pra nm 

sina wonwen .n"apm bw wiabso sim .ad 
NIM) OTN ANI PS Ins oon jx .Abn 
Sy Mya ipatInm .wpyD ‘2 jn >IT jay 
37 Aw) nNanw) 7a) .nIDaAw ADIwA AINA 
aD os "rm ND PY wD wRM Iw my 


66 Abot 1.17. 

67 Prov. 16.5. 

Behera. 1 Aboot. 1,13. 

69 Bahya, Duties of the Heart, 6.5; cf. Choice of Pearls 
cho: 7 Num. 12.3. ™ Abot 4.4. 


178 ETHICAL WILLS 


of the Lord) which Wisdom makes a crown to 
her head, Humility makes the imprint of her 
foot.727 Be punctilious in honoring all men, for 
therein shall you find your own honor, for God 
Himself has declared: ‘‘them that honour Me will 
I honour.’’73 People remarked to a Sage: ‘‘We 
have observed that thou ever showest honor to 
every man;’ and he replied: ‘‘I have never come 
across one in whom I failed to recognize superi- 
ority over myself; therefore have I shown him 
respect. Were he older, I said he has done more 
good than I; were he richer, I said he has been 
‘more charitable. Were he younger, I said I 
have sinned more; were he poorer, I said he has 
suffered heavier tribulations; were he wiser, I 
honored him for his wisdom; were he not wiser, 
I said his fault?74 is the lighter.’’ Take this to 
heart and understand it. 

Take heed to love and respect him that re- 
proves you. For thus we read in Tractate 
‘Arakin:75 R.Johanansaid: I call heaven and 
earth to witness that many a time was ‘Akiba 
punished through me, for I complained of him 
before Rabban Gamaliel; all the more did he aug- 
ment his love for me, to fulfil what is written :76 
‘“Reprove a wise man and he will love thee.”’ 
As the Sage said:77 Love thy critic, and hate 


72 T, J. Shabbat 1.3; Tanhuma Genesis (beginning). 
See Jastrow, Dictionary, p. 964. The idea is derived 
from a comparison of Ps. 3.10 with Prov. 22.4. 

73 I Sam. 2.30. 

™ Lit. punishment. 

7s Fol. 16b; the readings vary. 


Nisiys 178 


moan anvyw an $"M ox .nn Saw in TNO 
nm e995 spy may ony 2awend muy 
"gy oO T1ID0 yan mm) ots $5 7295 porn 
7290 Ton Drs ond osNw1 TAIN 1190 °D 
19 onnon andy op coms ed awm .ots 955 
NIN [pt os .ynta. a awa odby ndoyp 
NIDN PwWY WT ON 20D ANY Maw AwY mT 
NON TNA WT ON DD ANY MptIy wy mr 
bap AT CNTDS LY PT ON .0D ANY cnNuN 
boawa pn 290 DIN WT Os 239 ANY po 
pvp wny °NIDs 72D ODN 7nd on anDon 
roD> wy imynw oown 
37) .ODn8 main 12951 ANS pyar nm 
pny ‘7 AON poraya w PAD #poraya yron 
mp> mpyp manny pqs ony Sy on yp 
yan p> yoy Sap onenw "py sapy op by 
Soxw mo ovp> .nans spon w'd Syrdnn 
MX ams ONT 7oN) .Jane ond noi 


29 MS. wad. 30 MS. wwrxnb. 
31 MS. mob. = 32: MS. panys. 


7@ Prov.9.18. 77 Simeon b. Eleazar, Abot de. R. 
Nathan 29 (ed. Schechter, p. 75). 


179 ETHICAL WILLS 


thy eulogist, the former helps, the latter hurts 
thee. Consider also that man is but a sojourner 
on earth; his days are numbered, though he 
knows not their tale, nor when he will be sum- 
moned before the King of kings, to give judg- 
ment and account for all his works. Therefore 
let him do all that is in his power, nor think 
any good opportunity small, for there is no limit 
to the reward. In the world to come, when God, 
blessed be He, makes requital to the righteous, 
the recipient will ask: Why am I so rewarded? 
He will be told: On such and such a day thou 
didst do such and suchamizvah. Then, sighing, 
he willsay: For so little do I receive so much? 
Alas for the days that I lost wherein I did no 
good! Therefore will a wise man be alert lest 
he waste an hour of his hours, but he will be 
energetic in well-doing, thinking ever of the fear 
of God and His service. 

I will make mention of the mercies of the 
Lord according to all that He hath bestowed on 
me.’8 He has shepherded me from my birth even 
unto this day. In the way of truth He led me, 
taking me from my father’s house, sending me 
before them to preserve life.7”7 He directed me 
in a strange land, made me to find favor and 
love and mercy in the eyes of its people, and 
set me upon a throne of honor. This to the 
glory of His name, and not for my sake. For 
what is my life and what am I? Lo, the finger 
of the smallest among them is thicker than 
my loins, how much more their greatest excel 
me! I am to them as a grasshopper is in my 


78 Ts. 63.7. 79 Gen. 45.5. 


niki 179 


S>yy main °D nave Nw) JMmDIn 
DD? PIND 1) ONT D 1wNM 4qp’P Jnawom 
so°3pd youn mn) .0299 yy ND LOD 
wy aws Soo pawm po ym> mabnn cabn 
ow prys mon xbdo .qwy? inda xxo ws dor 
san ob1y5) .nnow nod yp psd mvp myo 
piso byw .epax> row obwo 'm ownws 
moyy Sy 15 osmini 272 52 72° pam ad 
by DIN) mIN2 NIT ends ova mndp mxo 
ood os ow qo 55 °5 pana mr pup 727 
snr oonm 73 by) .nnxnoa cnpoy xbw ontagw 
sum) nisaa Sane pr.pmyws nyy tan roy 

nnnaya ‘7 oss pan 


ombsn odo aws $5 Sy> ois ‘7 Dn 

NOX JITA AWN) LOY TY yd ms AYIA 
einby meno omipdy oanpd cas man onan 
panndy ton>d yndt wa>-aan> maz pasa 
od som TAD NOD) .2UNI PANT was -Pyr 
son oo mo yn mo oD waynd &> iow mad 
bi) w"D INDY) AY Mwp WAS OMAw PupT 
axon as Sy abyn opya and oF IN) .amaw 


180 ETHICAL WILLS 


eyes.8° Fain, then, is my heart to record the 
wondrous things that the Lord performs con- 
tinually on behalf of one so insignificant as I; 
He fed me with my allotted bread,*! and I had 
no impulse to run after money; but He thought 
differently, and God caused it to come to my 
hand. * 

I left Germany at the age of thirteen, and 
when fifteen I came to Toledo, in the new moon 
of Iyar in the year 65.8% It is obvious that at my 
exodus when thirteen I possessed nothing; nor 
when I married first the daughter of R. Yehiel 
and later the daughter of R. Solomon, did 
I receive even enough to pay for the wedding 
garments and celebrations. From my lord, my 
father, of blessed memory, I inherited only a 
trifle as my share of his library. All that he 
owned at the time of his demise, together with 
all his household goods, did not suffice to carry 
out his testamentary bequests. Never in my 
life did I accept gifts from individuals, except 
1400(?) gold pieces’ which were given to me 
by three men, from whom I sought a loan but 
who insisted on making a gift. Because of 
their importance and position, I was unable to 
refuse their bounty. I used the money for my 
sister's marriage. I also lost money through 
those who transacted business for me, although 

80° Numi 13,33, &t Prov. 30.8. a Exod? Zita. 

8 =1305. On the two journeys of the author to 
Toledo see Introduction, p. 163. 

84 Heb. ‘‘gold pieces’. On the Spanish coinage of the 
period, cf. S. Lane-Poole, Coins and Medals, 1894, p. 
85. The standard gold pieces were the dinar and dirhem, 


nisSis 180 


po) ban oy ton ‘nm wyy oo nwyn poms 
ns pt onda oapqunw vpn and dy. onno 
p> mas odsn bas otoy yo xd sim.ponn 
Tw "0 J2D CN) wy 12 NOWND CNRS? 

737 3.0’D nw 7s win wria mopd wd ona 
o> °> mad mow 2 299 NN wD °D DID 
ss5"er qodw ‘am Sper? ‘an mia ony onxwiwo) 
oman by mxsinn nyws moy o> ani xb 
pon yyio tat prarnwy xd S's. mipinm 
oy inves nya mn mp $5 °D .o Don 
sd) onany odun5 > 19 en ed ama bd 
miso yon) »5s8 pr mn mind np onnpd 
ono onwpaw ows mwby oS nnw oa 
son 295 yann manda is3 xdi myn °5 nnbnd 
syd ondiay 85 ondyni ondrta pn D100 
nTDSM omnes oNwid nnn .obapsy on 


> 25y med poom omaya odtnwen ta 


83 So the MS. S prints m’p. = 34 MS. 2"? ''p 73. 

35 MS. adds incorrectly by 137 pr one? nd. 

36 MS. mn. S corrects as in text. Perhaps the right 
reading is "Nw. 
but it is questionable whether coins of such high value are 
intended. The text is hopelessly corrupt regarding the 
sums enumerated. 


181 ETHICAL WILLS 


that money was not my own. For 7000 gold 
pieces of borrowed capital were in the hands of 
my brother Eliakim, 8500 were deposited with 
R. Mordecai the Frenchman, who only returned 
to me 2000, 3000 were entrusted to R. Nissim, 
and the rest in the hands of others whom it would 
weary meto mention. I could not have survived 
till now but for the mercy of God, who put it in 
the heart of men to lend me capital, from the 
profits of which I maintained myself. For from 
the time of the death of my lord, my father, of 
blessed memory, that is to say for twenty-seven 
years and three months—I have not taken from 
the Congregation (whom may God preserve!) 
under contract more than 1290 gold pieces. This 
I accepted for two years and four months, and I 
ceased to enter into any contract until the ten 
years mentioned®s’ were completed. Thereafter 
I received up to August [1340]* from them 1500 
pieces annually for nine years and ten months, a 
total of 14,750. Thenceforth they contracted to 
increase the annual payment to 3000 pieces. They 
agreed that after my death an annual pension of 
1000 pieces should be paid for ten consecutive 
years to my wife and children or to any of them 


8s As Schechter points out no such mention has been 
made. 

8 The date of the year is 5100=1340. From 
August, 1340 to November, 1348, are 7 years and 4 months, 
as stated in the text below. The reference to 27 years 
and 3 months after his father’s death cannot, however, 
be accurate, for while the father died in 1328 the son 
died in 1349, 


nisis 181 


vou op>s anon 7a ono osm Abs 1 
NDIS (D790 (9 Ta Mam p'm odds 'm 
pol '9 a.m ods s7ipn > awn edn 
O78 22 73a oTnNM .oszmr opbs nwdy 
sy cyor onnay sb) :oamo> cmsdn .naadn 
O78 022 253 jn] WS .o’DY "oNIA pI MDD 
7 oimpnady ona Sanwmd myn o> nnbnd 
my D015 ww St 8"s n-DD Ny cD .nvan 
sina "se? Sapo onnp> xb owsn nwbwnr 
72 an .oaint oywn ons abs pr on 
np>n onponon owsn 1 ow nwa onnp>ow 
aon ow mwyn wbww ty osin oan 
sy .mwa mam p'm Abs ono onnp> inn 
‘nnp>oy owin | ow "yD OnW 8" INwUN 
% yin iso) .oaint ywm Abs 4" onn 
on ANww nm .mwa ont odds 1 °xann 
oma ws mmw cod ww oad) cnwed cons 
pw ? ty mwa osm Abs As mdiwdwa 
sinn 3015 mw yma can 1 bod) .rp7 


87 S suggests the addition of the bracketed words. 

38 If we read NT as an abbreviation, there is no need 
to emend the text as in S. 

39 The word 45x is not in the MS. S supplies it. 


182 ETHICAL WILLS 


then living in Toledo. During my lifetime each 
of my sons was guaranteed 300 pieces a year for 
ten years, so long as he should pursue his 
studies and dwell in Toledo. A similar sum 
was appointed, under similar conditions, to be 
paid after my death to each of my sons out of 
the total of 1000 pieces mentioned above. I re- 
ceived from them from the August named to 
the end of November in this year 1348,*7 for seven 
years and four months, 22,000 pieces. The total 
received by me from the congregation till the 
end of November has been 37,240 gold pieces. 
Of this sum, my son Solomon received, for two 
years and two months,-800 pieces in accordance 
with the arrangement already explained. 


The contract which the Congregation granted 
was not entered into because I demanded 
of them, for I knew that I was unworthy of such 
consideration, but it was due to their abundant 
generosity and their affection for my lord, my 
father. But in the tenth year of my office, 
the Congregation heard that it was my in- 
tention to seek a resting-place elsewhere. They 
then fixed for me the payment of 1500 pieces 
annually. Had I been willing to accept more, 
they would have given it, as is expressly stated in 
their letter (which I still possess) of the year 
1341.88 When the aforesaid Mordecai absconded 
I lost in his hand more than 6000, and it became 


87 The text has 109 =5109 =1348. 
88 The text has 101 =5101 =1341. 


nisiy 132 


mony jorS> wow ty mwa paint ow"D bw 
m1 m>o5 wa ara “ennpdy inaix antin 
% ww ODN Ow 9 TN ANS Ian AND 
many jor >> oainr’y oon oan Aber yo 
Sy 72n0 inv ono cnnpdy nies insin 
mow ') oap> vp nwa mt onovan AD 
‘nnp>w mp b> 4p coat Abs a"D pwn 
maint Abs > oqovan so ty x Sapmn 
moow 2a np> dso .o an 2m yarns) ONND) 
9777 Sy pat miso 'n own ow) ow nwa 
smoyn> waipon 
Sawa 5 nied yy Srapn > wnw oxanm 
“STOPS -Donyw 7D 2S unw on cnwpaw 
o'r 897 88 DY ONANN OFDM ann FSX .429 
wpad onxn renw Snpm iyew opwyn mwa 
maint p'’m Abs > wap) .ans apna mus 
pan “yaw any on mpd ony mn on) mwa 
SUND NP Nw) “PA WR DANDA wTIDOw 19D 
pos ip any pa cntpem vat10 ° na 


40 S reads 0’, but the MS. has w&’D='w 4p. S. suggests 
the correction to MND. 41 So the MS., but delete. 
42 MS. “Ine. 43 i. e. YW. 44 MS. pre. 


183 ETHICAL WILLS 


known to the heads of the congregation that I 
designed emigrating to Seville. They besought 
me to remain, and they increased the sum pay- 
able under the contract to 3000 gold pieces a 
year. I am aware that all this was not due to 
my own deserts. It was due to the bounty of 
the Merciful one, the faithful God, and to the 
merit of my fathers, the repairers of the breach, 
the holy ones who were in the earth.°9 

He who searcheth hearts knoweth that all 
my yearning desire for children in this world 
was solely dictated by my wish to raise up 
offspring which should fill my father’s place in 
the study of the Law, in good works, and in the 
service of God. And in this sense I besought 
Him who is enthroned o’er the Cherubim, 
entreating God for myself, my children, and all 
our generations after us, that we may dwell in 
the house of the Lord all the days of our life, 
to behold the graciousness of the Lord® and to 
pass our time in the inner shrine of His Law 
from morn to eve and from eve to morn, in 
the precious presence of God. I prayed that He 
would keep us far from men of vanity and fri- 
volity, that we might maintain the example of 
our fathers, who, as our tradition assures us, 
were for many generations before us men of 
learning, of right-doing, and God-fearers—men 
from whom the Torah went forth unto Israel. 
And this has been my constant prayer at the 
graves*! of the righteous and perfect: ‘‘Lord of 


89 Isa. 58.12: Ps. 16.23. 
9¢ Ps, 27.4. 


nisis 183 


nyqnd 49°S nxn nw ie Spr di youn 
nosind oS rpinm axed wpa .usdawes 
pI oman PSD CNT mwa mam ods 
71) °MANX mp1 yx bsn yonan mor 
:PIN2 AWS OwWMIp .pID 
pian ony osen 53 °D yay mad yma 
mpo xbow yard nvad pros am obdiya 
M8 .nspa) Ow OWN ANNA °mMAN 
‘a nso onSyw ns .o21097 awry nN cnwpa 
apransairni $2 Syria Syidy wpas ams 
‘oyna mind pmo $5 'n maa wna 
Sy anypi any ay apap inctin Sana apads 
pyd) sw ono wprand: .pxad ‘upd apa 
sus oirpa mbap aws armas cwyna pinmda 
woxd aon cya pr oiriws saws moat non 
Ssqw> atin mss ono) .onds ox mwyp 
ppaxn onap by onn b> conden nxn 
so> by avy qbo mndiya pan .oo nm 


st On such prayers see Shulhan ‘Aruk, Orah Hayyim 
ch. 559 (end); ch. 581 (end) and commentaries. 


184 “ETHICAL WILLS 


the Universe, King that sittest on the throne of 
mercy! It is revealed and known before Thee that 
all my desire for children was not out of my love 
for them, nor to gain honor through them, but 
only to perform that duty of continuing the 
race which Thou hast ordained.%? May it be 
Thy will to order us in all our affairs in good 
counsel before Thee. O may the fear of Thee be 
with us that we sin not, and may we live in Thy 
presence inreverence. Grant unto mesons who 
may grow into maturity, and may fill my fathers’ 
place. And may God in His mercy raise up 
for us the merit of the righteous one buried in 
this grave. May my prayer be heard here, and 
may he too pray on our behalf, blessing us con- 
tinually and at all hours.” 

One of the good methods which I desired for 
maintaining the family record was the marriage 
of my sons to members of my father’s house. 
had many reasons for this. First, it is a fair and 
fit thing to join fruit of vine to fruit of vine.% 
It is indeed an important duty, for as our Sages 
said:** He who loves his relatives, he who 
marries his sister’s daughter, and he who lends 
to the poor in the hour of his distress—to him 
applies the text: ‘‘Then shalt thou call, and 
the Lord will answer; thou shalt cry and He will 
say, Here | am.’’ Furthermore, the women of 
our family have grown accustomed to the ways 
of students, and the love of the Torah has en- 
tered their hearts, so that they are a help to 


92 Gen. 1.28. 9% Pesahim 49a. 
% Yebamot 62b. 95 Isa. 58.9. 


Hiss 184 


x> onan oxen Sow -piwS yr nda conn 
Jona taann> Sawa xd ona cnans Sawa 
P30 Pat mapa unysw myo arp> pr 
array 522 qpbn naw ayya pnnw 7p20 
spip> renn .sominbad ipa Sy ans nm 
sbow ows yarsop Sw yard mm qos 
DIST Mar yonra avr Poy omy apy 
m7 apes condan yowm .nm rapa apm 

m992 orn b> pon ways SSbam sin an 


Mim 7272 cnawny mawr msyyn 7 nn 

m0 wy) oa m2 NNbwNs 1 NN NYWRY NT 
Dapnno) oN} 727 NInw INNT .onyy mad 
192 729 MSD NT ON .]_IT aya DIT ay 
na. m8 xwm yanp ns amen $’m oxy 
ainon y>y ipmt nywa ya ns mdnm inns 
TY) OUT TON) YwN my? TT NIPN Is DIN 
mojo ATin omni oy ann unnawD 4) 
ommindn ovpd ipdya wiry jada “onan 


45 MS. reads °w Kx. 46 MS. reads naonnr. 


185 ETHICAL WILLS 


their husbands in their scholarly pursuits. More- 
over, they are not used to extravagant expendi- 
ture; they do not demand luxuries, the provision 
of which disturbs a man from his study. Then 
again, children for the most part resemble the 
mother’s family. Finally, if with changing 
times a man see fit to seek his livelihood in an- 
other city, there will be none to place obstacles 
in the way of the wife accompanying her hus- 
band. 

The second plan is for me to write something 
of the history of my saintly progenitors, for the 
edification of those that come after us. Seeing 
that the Lord, blessed be He, ‘‘hurled us with 
a man’s throw’’** to Toledo, that great and re- 
nowned city, and that a little later the Jews 
were expelled from France, possibly some may 
think that we were among the exiles, or that we 
left our country in consequence of some whisper- 
ed suspicion’. Therefore it seems desirable to 
me to disabuse everyone of such an imputation. 
And further, when our posterity regards the 
upright lives of our ancestors, they will be a- 
shamed if they walk not in the same paths. 
Rather will they strive in all things to imitate 
their fathers, thus finding grace and good favor in 
the sight of God and man.®* Otherwise, better 
were it for them never to be born,” like infants 


96 Cf. p. 166 above, n. 9. 

97 Job 26.14. The word shemez is used in this sense 
in rabbinic Hebrew. 98 Prov. 3.4. 

984 The words 1nd oN) seem to be missing. 

99 Cf. Lev. Rabbah, ch. 35. 


nisis 185 


ss) moan mssina dann xb amy) cones 
iWomamoen mwpa .nioimy yr>yan wpa 
saa byw myn onods yo oN neuen 
"Pw ON TY) .ONT nnawo> iow on 3A4n 
pS nans VyaInvyne wpad werd aN on 
mvs cans no55 mwen ta aDyw on 
masind nsp a1nDNw NT omwn asym 
oxan nbyind pasa awe ownpm omax 
9a) mdnd5p nvm nbnsmw pd orans 
jor suyor .m>Sinnn advan pyr embiwdiwd 
mboy> sods ISD OTN won] JD ANN 
YOU DOWD IS 84ND @wwonw ome wba 
mr aat sexind o> my? 72 Sy) .owa uxs? 427 
[wr ys oN =qwsD on .oms va abn 
ID>>Nd on sOMwDID IND Wa IPmaK ndiyD 
mwyo pind omy boa othe .omnoixa 
310 52w1 nN JD WY? ON OTA OMAN 
m>pmw ond mi oxd ony stots) obs orya 
ax sa ed mbddoy 5 com Sy onvdy 


47 N abn. 4s Nyyom. 49 N wr. 
50 Neovw. 51 Nabvdy. 52 Niw pw. 53 N omits, 
6 Nawe. 5Somwpin. 56 N omits bracketed passage. 


186 ETHICAL WILLS 


who never see the light. As I left Germany 
when about thirteen years of age, I did not ac- 
quire exact information as to our fathers’ right- 
eous lives, except the little which I heard from 
my lord, my father of blessed memory, and from 
his sister and my grandmother, who related to 
me some of the family history. What little 
I heard of the doings of our first ancestors I set 
down here. 

My grandfather, R. Yehiel b. Asher, was 
born in the year 1210.1°° When he was ten years 
old he had a firm friend in R. Solomon ha-Kohen. 
They entered into a pact that each should share 
the other’s rewards, whether religious or secular. 
They held to this agreement all their days, and 
were unique in their generation for saintliness and 
benevolence. Now on the eve of the Day of Atone- 
ment in the year 1264," early in the night, the 
candle of my grandfather went out in the synago- 
gue. For it wascustomary in Germany to kindle 
a wax candle for every male in the synagogue, 
on the eve of the Fast, and the candle was of a 
size to burn the whole day and night.*? Later 
(during the middle days of Tabernacles) my 
grandfather died and great honor was shown unto 


100 Text has 970 =4970 =1210. 

101 Text has 24=5024 =1264. 

122 On this custom see J.E., ii, 282. 

69 N my yn. 70 N ynwyna. 71S 7 77. 

72 Nowyon. 73 Nowyp. 7 Nomits. 7 N orn. 
76 N omits bracketed words. 77 N °35y07 713. 

78 N ja b> nayaw nowe imp. 7 N p*oanbd. 

80 S omits. 81 N omits. 


nisis 186 


NOVND Mwy" 12D wp ongxwopdnl ssamyrya 
555 OM MpIs) somwya awry yiowds omward 
eInINND) ST ON"ND CNYDY AWN SIyXD vYD 
oN) 5") worpmaNd °> pp Awe S"t nap 
S)NIND ONWNAT NAN Wyn NXp onynw 

nD 


y’pnn nwa 1513 awe 121 dyer ‘a7 pr 

moby '9 yo. e919 mn ow swy ja mw) 
pon? mr ans Foy am maa inas.>"1 nan 
PMY JT Msoa 7M wan wAwyn Soa 
oon ym ome $5 moan Dy) .o ans 
oy 75°55 om sont “OPM BZnwYyD WIN 
7iS>q nbomna onp> 7"> nwal ompon 
> .nowsn maa anw $"t apr Sw wn aD 
a2 ava ppdas aot ei>Dw n2wKRa un 7D 
yew 12 wy o"qYya noon maa myw by 
simaio Sw) ayiom dinar .d%) on wpb py 
war .ima 1% wy S91 iad b"r opr wba 


57 Nomits. 58 N -max mvyo yowds. 59 N orp. 
6o N 71D. 61 N 74ND. 62 N °ninNn. 
63 N omits. 64 S ofaND. 65 S ON). 
66 N van> xb. 67 MS. omits. 68 S 1") ]29 oN. 


187 ETHICAL WILLS 


him at his death, people from neighboring places 
attending his funeral. Now it is the practice 
in Germany to set the coffin on a stone appointed 
for the purpose near the cemetery, and to open 
it to see whether the body has been dislocated 
by the jolting of the coffin. When they did this 
to him, R. Solomon ha-Kohen approached up 
to four cubits, and said in the presence of the 
assembly, ‘‘In your presence I call upon him to 
remember our covenant.’’ Within the coffin a 
look of joy lit his face, most of those present 
saw him smile, and I testify on the evidence of 
my father and grandmother that this happened.1° 
A day came when R. Solomon ha-Kohen was 
studying in his college in the day-time, and lo! 
my grandfather of blessed memory was seated 
by his side. Amazed, R. Solomon asked how 
he fared, and he answered, exceeding well, and 
that a seat was ready at his side for his friend.1% 
‘“‘T wonder’’, said R. Solomon, ‘‘that thou art 
permitted to be visible to mortals.’’ He an- 
swered: “I have liberty to go to my house as of 
aforetime, but I am unwilling that they should 
say: How this saint prides it over other right- 


™3 For a poetical version of a similar idea see my Book 
of Delight, p. 230. 

704 On the cathedras of the righteous in Paradise, cf. 
J.E. ix, 516. 


ANT OVA wats toy jon byw an. 9% Nose pay. 
95 N omits. 96 N 7M. 97 N rrpn. 
98 vm xoy mbennas may 45° mond pam 1b aw. 
99 N pox. 


NIN 187 


2) mo san NAap> mano Map yo 
Sy ann prow nmap mad sioow “tw 
os mynd ims pomp: 42> “nan nn jax 
quer past Swhp nono yras sbtd43 
‘ay joan smb ‘an eds arp 79 15 wy 
aos] uN Sap ouw> on Sipa aos) mx 
bnnn ik oy nipw moan nop spnb_b 
pO .Ompm an MIN INw TY ANA pinwd 
nw 2rpyn ous St onypn Ot ws am cnIN 
veo o°r mon moby (an arn om .2pmsnl nse 
avy S"toapr stmam sr ava wate maa tad 
sips 2) 9915 Seem arp monn abe 
sp> > emmy) .TIND awa =I Mw 1b 
3s ous mon moby ‘a7 15 aos) abs jD1D 
yw? ON) my) ots 7205 may mw 47> yw 
asin spyxw xox moma nad 7595 mw» 
NvD ANY mM spon ANIND ADD moNw 


sz N 1721p? ov>1007. 

83S nowen. 8 N nmo mdi. 8 S ram. 

sé N omits. 87 N omits. 88 N Sxinw °37. 

89S opypa 0nbp>?). orwd pom om. 

2° N omits mx. 9%! Sox a’o ompn SO" 8’R WON 7D) 
WORD TWYD. 92 N omits. 9% N 727 7N& oY mM 


188 ETHICAL WILLS 


eous men!’’!4 Six months after his death, at 
midnight on the Sabbath night, he appeared to 
his wife and said to her: ‘‘Haste and rise, 
take thy sons and daughters, and remove them 
hence, for tomorrow all the Jews of this place 
will be slain. So was it decreed against the 
whole neighborhood, but we prayed and our 
petition was successful except as regards this 
place.’’% She rose and obeyed, but returning 
to save her belongings, she was killed with the 
congregation. She had previously rescued my 
lord, my father, R. Asher of blessed memory, and 
his brother, R. Hayyim, fellow-disciple of R. 
Meir of Rothenburg, teacher of my father, who 
also was taught by his brother Hayyim. They 
had another brother, by name R. Eleazar, who 
died at the age of twenty-seven. He was re- 
ported to be as fine a scholar as his brother R. 
Hayyim. They had six sisters, the whole family 
saintly—all bearing deservedly high reputations 
among their contemporaries. The nine of them 
escaped on the day and under the circumstances 
narrated above. All of them had large families 
of sons and daughters, and I have heard that one 


104 See Ketubot 103a, where a similar story is told 
of R. Judah ha-Nasi. 

15 On legends as to communication between dead 
and living, cf. J. E. iv, 484. 


nNisivs 188 


INVYD ANS OwIN wAWYS oF) LOE IST 
m5 soe inved tems mo¢Sa oxna naw 9da 
1D JOOMLA PNW PII npr 2M1p1 AD 
DIPOA AWS OTN WIT AND °D .am open 
w>5pnm .maaon b> why ani yD1 28M 
opm) .am open yo sin nbd sn abapnn 
oN MIAN Td awe ns Soxmd aaim yD wym 
5") ws 8S ON] OwD ANSInw ans Snpz 
~xo ‘9 Sy ivan on ‘an worms oN 
zaps 795 on .b"r up's Sy ian prawns 
‘oa iwi ns ny ond apm .tod on 4’4n 
Sy nw poy os) .ow rp ya qwen ays 
nopy omd ue pay .>") on uef' 4 pms) aI 
oawn odin crys pm .eemrpon pda nyns 
bob3 DIPOT yO ONS? OND nywM .OPIy °DD 
1997 ob57 4900 AwynA oD Sy usqonA naw 
17 71230 TINNY onyow .ainb miaa oa 


100 N ovpy. 101 S. nowa 102 N xo. 
103 N omits. 104 Sosy. 105 Sinn. 106 N omits. 


107 N mbdpmn. 108 S omits. 109 S oy. 
no) Sypmyd bt yes. un Noyty. 2 S a0. 
113 N 37p. 114 S pM. 115 S ww. 


116 N nviptx. 117 N 8X"). 118 N omits. 


189 ETHICAL WILLS 


of the sons of my uncle R. Hayyim, of blessed 
memory, married in Germany, and that there 
were at his wedding about five hundred men and 
women, all relatives, the relationship reaching 
to that of third cousins. 


The cause of my father’s departure from 
Germany was due to the imprisonment of R. 
Meir of Rothenburg,!°* of blessed memory. The 
Count, then head of the government,!” arrested 
him, and the congregation of Germany ransomed 
him for a considerable sum.1% The Governor 
refused to accept as guarantor any other person 
than my lord, my father, of blessed memory. He 
was compelled to become security for a large 
amount. But before the contributions were ap- 
portioned to the various congregations, R. Meir 
died in prison. The governor unjustly refused 
to admit my father’s plea that as R. Meir died 
before his release, the guarantee had lapsed. Pay- 
ment was still demanded from my father and the 
congregations, and my father escaped to an- 
other city; he left Germany altogether because 
of his fear of the authorities, and settled in the 
great city of Toledo. In the first year of his resi- 
dence there, they sent him a written communica- 
tion from the town-council!°* of the place where 
he formerly lived, inviting him to return home. 
They would despatch fifty officers to meet him 
on the German frontier, and would give him a 


106 Cf. J. E. viii, 437. He died in the fortress of 
Ensisheim, in 1293. The account of the ransom differs 
somewhat in the present narrative. 


niRIS 189 


p’nD nDNA ym nowea xwi >") on ‘an 
onay opinam .wamp odb1D yaw own owIK 
pyran yan pn 


nwen po aon br y's med wrap 

bwion paxmowenw St prawn TEND ‘An 
bwiom .a7 pons stp nove bw mbnpm 
pind qaxim $"t 8'sd pr any npyd as xd 
mbnapn by noon ponw opr .35 pons any 
y's boyn Senom .nwpna ND ‘IM IUD) 
WO_W OTP mw’aNA AWEw ANND Dd INA b” 
pow sim mbapm wp nyansaw IONDT 19 
nans yy> qdbm pipon vown .poon py 
~y> sa) .nowxo 8x ma>07 yo InN? cM 
sav mvenn mwa cmoedw py vba 
m2 30 maw pyr Sy wwpnprn ans 1b indy 
ow ownsn indy one ama Os minw 
an21> pina view .nswe ndonn sy insapd 


119 MS. nap. 


107 Count Meinhard of Goiz (op. cit., p. 438). 
708 According to one account 30,000 marks. 
109 Sp. consejo (?) 


190 ETHICAL WILLS 


documentary safe-conduct from the Emperor. 
For they recognized his wisdom and excellence, 
and were wont to follow his adviceinall matters. 
But in face of the frequent ill-treatment of the 
Jews there, he was unwilling to go back. This was 
the reason of the coming of my lord, my father, 
of blessed memory, to this country. ‘‘This was 
the Lord’s doing,’’"° to the end that my father 
might raise up many disciples on Spanish soil. 
‘“He executed the righteousness of the Lord, 
and His ordinances with Israel.’’** For there 
were not in these lands any thorough commen- 
taries."? He also wrote commentaries and de- 
cisions to the Talmud. Wherever his com- 
mentaries, responsa and decisions reached, they 
made known the statutes of the Lord and His 
laws. His sons walked in his ways, and main- 
tained his opinions. ‘‘As for Asher, his bread 
was fat;’’ his Rock guarded him with every 
care, because he was faithful to his charge. 
‘‘And of Asher he said: blessed be Asher be- 
cause of his sons’’113—all of them were inter- 
preters of uprightness‘™, who from the least to 
the greatest of them held fast to the law of God, 
the Lord of the Universe, and by what they 
wrought were a shield to their generation. I 
was by far the most insignificant of all of them; 
through His grace God raised me up in my fa- 
ther’s place, a tendril of his stock, a shooting 
of his roots’5 and planting, to maintain his 


Sd af Gb AP 
a Deut, 33.21. 
12 Comp. above, p. 166, n. 10 


niviVs 190 


indynrinnon pss paw p> .qS07 Jo pnwa 
mvt up) ansya peo ra ommsy Soy 
nap ammo nxn wm axa x5 ov noxon 
mst oon ‘a nso. :yasn one S77 x's nya 
npt¥ .71pp mxawa oan owed>n poyad 
msaxa yt x5 °> Syne oy pupyni ayy /n 
ows Tindnd avy on orp tn own m>oN 
PMawmM wzZpwiep aw op Soa .opow 
ria ayesay ypmam Syn opin ayy ypop 
ond mow awed woyy aw 8d .voota iba 
ov ymso ws apy .rown Saami ry) 
wr xn odd wwe oan Ja tox awed 
sy) owpo .odiy on>s San nota op mn 
m1 rodyea ont cm Sy aim .obrn 
Soin > by ayn impr .odioa aND onnup 
Sy inaw poynd wenyon perws ASN vn 


120 MS. pmeyp. 121 MS. reads In and IK. 


113 Gen. 49.20; Deut. 33.24 (with reference to the 
father’s name Asher). In the latter text the meaning is 
‘‘above sons’’, but our author seems to apply it in the 
sense given in the translation. 

4 Job 33.23. m5 Isa. 11.1. 


191 ETHICAL WILLS 


School on its site, even better equipped than of 
yore. And also in what pertained to the affairs 
and organization of the community, we passed 
our time together in settlement of causes and 
judgments. Men of the government also agreed 
to abide by my decisions, not because of my wis- 
dom or wit, for ‘‘I am brutish, unlike a man, 
and have nota man’s understanding,’ but God 
filled them with a kindly disposition towards me, 
so that my words were acceptable to them, in 
that they deemed me in their thoughts an im- 
partial judge. 

As for me, my prayer is made before the 
Lord of the Universe, that He may requite with 
a good recompense this holy congregation for 
their labors, and for all the good which they 
as a body and as individuals have done unto me 
in granting all my requests and of their heart’s 
generosity and not for any selfish motive. And 
so will it ever continue until I part from them 
in great love, ‘‘and my seed shall be established in 
their sight, and my offspring before their eyes. ’’!!7 
And may it be their good will to prepare a way 
for my progeny to settle among them as they did 
with my father and me, kindness after kindness. 
For what has passed and for what is to come, 
unto the Rock tremendous in His doing, Judah 
shall lead the thanksgiving.“® And may the 
bounty of God and the merit of our fathers cause 
that there never fail from us in Toledo—until 
the majestic and awful God establish Jerusalem 
and a Redeemer come unto Zion—one to fill the 


u6 Prov, 33.2. 


nisyys 191 


pay oo .oennae any adit axsimay .ndS-n 
ay omy_wNAI OYIAD anpM 1s’ SapA 
DDN Mado WIN OD) .OTDY UNI DY yo! 
ayaa bow noon xd .omrta by sion 
own cnn) Sax 2d ots nra xd) wn °DIN 
.on% obaipno oat nvnd .omiw> ond 
(OID PID NWI CPNY OFIPYIA OND 
witpn Sapd odwd obdiy onbdxb ond-pn ony 
wy awe maim $5 Sy .obnya aw aD min 
sux ombsw 55 nnd conv omdd5 ony 
1) nap ow> xd) on5 mat ono ondxw 
YIN. TANNA OND TNWPRY TY TAN wm 
psa om somrydS onxex1 omap>$ poi am 
que> onay awennd qat ond pond omiwbn 
[ayn Sy naw ons maw OMAR OY Wy 
donna ate ati .dody gi x xan by 
nia sow > tiny? ymax man jonan mon 
nD Pas Ox mandw tay md wd wa ayy 
[vs In y's Nod Sy avy we .dyn pred 


17 Job 21.8 —(with some variants). 
18 Ps, 66.5; Neh. 11.17. 


192 ETHICAL WILLS 


seat of my lord, my father,"? R. Asher of beloved 
memory; (may this be so) for all time until Shiloh 
cometh and people be gathered unto him, and 
there arise a priest with Urim and with Thum- 
mim.??° 

Ended and completed, praise to the God of 
the Universe! 

My lord, my father of blessed memory, or- 
dained in his city in Germany that every mem- 
ber of the congregation should pay a tithe of his 
whole income, and in the district of Toledo he 
likewise ordained that he and his children 
should follow the same course.%* And after his 
death, I and all my brethren resolved to maintain 
the practice and to add to its terms. In Elul 
1346,7? I wrote out the ordinance which was 
signed by my elder sons. I append the form of 
the ordinance, so that with God’s help (my 
younger children also) will sign it. Perchance 
another (not of my family) seeing it, may be 
prompted to assume the same obligation, of 
which these are the terms: 

We, the undersigned, have stood by a certain 
ordinance, in the handwriting of our grand- 
father R. Asher of blessed memory, of which 
this is the text: ‘‘Hear my son the instruction 
of thy father and forsake not the teaching of 
thy mother.’’!23 Seeing that in the country 
whence we migrated, our fathers and our fathers’ 
fathers were wont to set aside to God as charity 
for religious purposes, one part in ten of all bus- 
iness profits—as our Rabbis said in their com- | 


19 Isa. 59.20; I Kings 2.4. 1° Gen. 49.10; Ezra 2.63. 


NIsVs 192 


ey nap 1d) ay saa ty .oon bo bo" 
sapind) o> nD Toy" 
sy"Sw obwn on 
ans Sov nowea mya jpn >" :asontks 
Ip’n ja Nan $50 AwyD yma mm Sapry 
ams) yD wy ya sinw mdoedw nyt 
pod) mp5 ons Sais wd O" inwyp 
72 1onm ompn rp mw Sidosxa1 .onat 7a 
Ty JND2 MupnT noua nan) .o>yan 722 
127 12977 TNS OTN AN? PIN ON 2773 WONT 
anon .pdy mbapy 
nn mipn Sy wey onnn by osxan us 
yow sono on >’: aws ‘an uypr at nano 
7182 °D ]y?.Jox Nn won Osi pas pw 23 
VMAX MAN WMS 1] OWD UN’ AWN 
apaxd mad opdn aawynp ans pon wapad 
19D 1nd) Nvoa InIw AD Son msn Fd 


1222 Add: o2upn 2 or similar words. Similarly MS. 
omits the name “WN at the end of the third line of the 
text above. 


121 On the tithe see Jewish Life in the Middle Ages, 
ch. xvii. 122 MS. has 106 =5106 =1346, 
3 Prov, 1.8. 


193 ETHICAL WILLS 


ment on the text: ‘‘Thou shalt surely tithe 
all the increase of thy seed,’’ which text they 
applied to traders over-seas who devoted one 
tenth of their gains to those laboring in the Law 
—therefore we have continued in the footsteps 
of our fathers, and have taken on ourselves the 
obligation to set aside a tithe of all our profits 
in business, whether interest on investments or 
trade transactions. Three-fourths of that tithe 
we will deposit in a chest, controlled by two 
treasurers, by whose authorization all grants 
shall be made to the necessitous. And this un- 
dertaking we have assumed for ourselves and our 
offspring, to observe, to do and to maintain it. 
The reasurers whom we have selected are the 
brothers R. Jacob and R. Judah (whom may God 
preserve!). These obligations we have duly 
signed on the 9th day of the month Marheshvan, 
in the year 75 (in the abbreviated reckoning) 
anno mundi. 

Asher b. Yehiel 

Solomon b. Asher 

Jacob b. Asher 

Judah b. Asher*’s 

Eliakim b. Asher 
And close to these signatures is a document to 
the following effect: 

We, the undersigned, have agreed that included 
in the terms of the ordinance written above shall 
be whatever is or shall be in the hand of any 


124 Deut. 14.22; see Pesikta de R. Kahana ch. 11, end 
(ed. Buber p. 99b). 

735 On the phrase following the name here see above, 
p. 168, note 17. 


Nisis 193 


S52 ns awyn wan xapon by bm Rw 
mwapow on owed Ison 4ytr nian 
psx? 725 .aina odnyd aawyn ans pbn 
wpa ivoxy by bap imax -mapya 
Noa) Kvoa MAW AD San AAwyD INN pon 
pon ims oyan nwo .ntnoz mana 
OND) Pa ADIpA ani App qind ynaepwy 
9 555 inyw mo 52 ny ONaIm omEN Db Sy) 
wyrr dyrivosy Sy wbap araati sop paxy 
wom waTay oxaim .orpdi mwydi mows 
ywoapw mp1 "x? aT apy? ‘7 ow on 
my maw pwns wind on ‘ya 2saonn ipdy 
ya moby 5°) Sserp 97 13 Wwe xen paDd 
‘97 JA TT oS? WIT 1D apy? "92 We 47 
vals an ja opds 2m wr ews 
MIN WDB sno Aw and mwnnd nor 
m5ynd ainon ar pp n $522 mw avd -DINN 


myna pa won ans $5 7d san saw mo 5D 


123 MS. manya. S corrects as in text. 

124 Missing in MS. 125 MS. reads wrongly 9'7. 

126 S suggests the reading ’n. But the Kere $°n and 
Ketib ’n in II Sam 23. 20 explains the variation in the 
two passages of our text. 


194 ETHICAL WILLS 


of us, whether it consist of money, legacies, gifts, 
marriage settlements, or any other property. 
Each of us shall be bound to set aside the proper 
amount and place it in the hands of the trustees 
within eight days of the same becoming due. 
So far the form of the second document. The 
signatories are: 


Solomon b. Asher 
Jacob b. Asher 
Judah b. Asher 
Simeon b. Asher 


We, the undersigned, take upon ourselves all the 
ordinances, relating to the tithe, inscribed above, 
even as our lord, our father, did, and (we contract) 
that each of us shall pay the contributions’ 
named, as is mentioned above. In attestation 
of this we have here signed our names on the 
New Moon of Elul, in the year 5106'7 anno 
mundi. So far the third document, which bears 
the signatures of 


Solomon b. Judah 
Yehiel b. Judah 


Conscious as I am of the limitation of my 
capacity and the exiguity of my learning, and 
recognizing that I am unworthy to receive emol- 
uments’? even from a small congregation, and 
much less from the great and holy congregation 
of Toledo, which God preserve! it accordingly 
irks me greatly to be compelled to take a salary. 


16 The translation follows the reading o’pbnn. The 
MS. actually reads o-pbxn. 


nisis 194 


TX TPRA pa pRwia pa mnoa pa nwryva pa 
noonn wand won ans $5 ayn aa rw 
S/n ans oy mow qin wapnd 1d ww ane 
anon nou 2"y .oxain > Stnwiads wenpad 
apy? .o"r wsan ya moby yby oninnm pwn 
2 pyow .o"t w'san ya mo .>" w'san 72 
odapo onnn by oxan ums .>") won 
moyn> mainon awyon mupn nupnn b> wwby 
Woo ans SD yp w .277"9) 8" ODOM AWN 
nnox dy. .nbynd nonw w> oon 2sorpdnn 
nwon mw dios naa mb nw wonn Ar aat 
pwbyn anon no o"y .aaxd 1p opbs 
rom qa Seer v2 ati a7 ya moby orsinnm 
219 Ti 
ny? asip Sow wiyy Poa yty Nw Dd) 
bapa w"D up Sapp “ax onan np’d MN OPN 
% sawp 72 dy ter adiwd.w Sap witpr Sra 
b>? on’ on) xin nnp> spay nnd ax 


127 MS. wrongly $’1. 128 MS. oben. 
1229 MS. repeats yr. 


177 1346, 
128 lit. to take a contract. 


195 ETHICAL WILLS 


Had I been able to carry on without it, I would 
not have taken it. But what could I do, for- 
ced as was toso much outlay? With my own 
funds I could not operate, while maintaining my 
studies, except by the hands of agents, thus 
risking the capital, while the gain was small. 
The agents deducted a commission first, and it 
was only under pressure that they gave me what 
they did. Hence I became, in my own eyes, as one 
dependent on other men’s tables.19 But if the 
Lord, blessed be He, prosper my undertakings, 
and I can pay my debts, I may be able to pass 
the rest of my life without salary—either wholly 
or in part—from thecongregation. Thesurplus 
I will devote to students of the Torah, or to other 
religious purposes. Thus, in my humble opin- 
ion, I should fulfil my duty, for this seems to me 
a better course than to refund the money to the 
congregation (whom may God preserve!). I 
should be more careful than they in applying the 
fund to well-chosen objects. The credit will be 
theirs, for I and mine are theirs. The money, 
indeed, having been appropriated by them to 
what they thought a religious purpose, it would 
not be right that it should return to them for 
secular use. And as my aim in begetting chil- 
dren was to raise up a progeny engaged in the 
Torah and in the pursuit of virtue, my sons have 
not busied themselves in any other occupation, 
and so will it always be, with God’s help. Our 
Sages said: A father is not bound to support 
his young children after their sixth year.1% I say 


1229 Cf. Bezah 32b; Shabb. 87a. The translation 


nisis 195 


awys mo Sas amis mpd one ed andar ay 
Dia ors oT nonw pooar adc. en ANSI 
nyam .m2203 yApm .o-ans ’y pr sind oy 
naivai .wsia pon onp> odsanwom .vyn 
MDSDD (YY NY TY .pamw mp °> pam Sr 
op Sym Sym oop ox Sas cons ynbwd 
nba cinr TayRw awes byw maint yqpN 
soos eym ins anspe is di Sapz osain 
pio p> mi) myo onat ANwA Nw mn 
310 ANY cPya mr oD wan oT NSN onyT 
imnd ax papas any >." Sapd ya inxwa 
ond sin 42vm .on wy mop on mpipnd 
mxo? ims pm can: .ombw Sw 8 oD 
Svs cansy.omp> Sin amy aw ws omrya 
ppp oa °> pew > Mat Papa nm b> 
5272 opoy ors ty ‘mn >os$ aw mina 
DIN PRY nos Om .a"ya Ton mT 7D1.4nKN 
5DIN UN Dw ww TY pr own pia pry ayn 


“in my own eyes’”’ is based on an emendation of the MS. 
Nya into rya. 

30 Ketubot 49b. After that age a father’s duty was 
the same for all his children. 


196 ETHICAL WILLS 


that if I have money to spare from my salary to 
students who are not of my family, and of whose 
methods I am ignorant, it would be better to 
give it to my sons and expend it on them. In 
this way, the greater will be the reward"! of those 
who give the money. I estimate that for food 
and clothing each would require one gold coin a 
day,? a sum which would be small enough for 
them while young, and quite inadequate when 
they grow older, and so I determined to reckon 
for them. Nowup to the end of this November 
I received 37,240 gold pieces, as explained above. 
Of this sum I gave for religious purposes 3724 
pieces, the tithe in accordance with the obligation 
of the tithe written above. On my sons, in the pe- 
riod named, I have spent a total of 18,090, which 
with the tithe amounts to 21,814 pieces. In order 
to reimburse these sums, I have resolved to dedi- 
cate my library (on the estimate made by three 
persons, as is explained in my account-book). 
These books are ready for the use of students. 
Great is the reward of those who provided the 
money, for as our Sages said, the text: ‘‘Wealth 
and riches are in his house, and his merit endur- 
eth forever’’—applies to him who prepares books 
and lends them to others.'33_ If the books realize 
an insufficient sum, I bequeath of my goods 


131 There would be no doubt as to the proper use of 
the fund. 


432 Clearly the coin intended would not be of high 
value. Cf. above, p. 180, n. 84. 


33 Ps. 112.3; cf. p. 82, above. 


nisis 196 


oqo) owird °Sw onann yo ym 0S pw ay 
ind sim aw anrw ory yrpyorsy oamby 
Sov Say ar .omby weximdo ond ams 
noo ono ans $55 spaxw cnawm .o nin 
omya on ton on) .or $55 saint's mood 
‘noDon yD) Anyi any spay anbdiaa owp 
1907"5 onSap mronpyan yo Ty1.on> awn 
moyn> waipow 199 Man sy") om Abs 
pat tum AN MxD IIT. OTD enn 
>yno> mainon mpnn ayn bd aAwyon Ninw 
»B> INN TNs 595 jDnw yora -1a Sy onexim 
pain 31 aos n” abdiyw abynd aonw jon 
Tonn pain} >s 48"5 onniw wwyon oy Jon 
DDOn wIpn yw enason myo ds opp 
DD OWIS 2 OMN IDwYW Nowa oD by vbw 
ona 1065 orm om obw ppipa wpnw 
br 1noxw i> myon ond w Sra row 
awn aray> ntoiy inpts) waa wii p17 


pion anew 8> on) oan ob sxwni orp 


130 MS. reads nya. 131 S corrects 
ton” or’. MS. reads 8"D%. 

132 So S corrects the MS. which reads &'’awm. 

133 MS. boy. =. 134-‘ MS. _n’p. 


197 ETHICAL WILLS 


enough to equalize matters. I trust in God, 
blessed be He, who searcheth my reins and 
knoweth all my thoughts, that He will provide 
to me the means for refunding also the amounts 
which I have expended on my children in the 
manner named. And since it is my desire that 
my sons shall continuously engage themselves 
in study of the Torah and not in any other oc- 
cupation, I have made up my mind not to be- 
queath from my estate to my sons by legal 
inheritance more than 100 gold pieces. The 
rest shall be set aside as a fund devoted to any of 
them who shall devote himself to the Torah. 
They shall not portion out the estate in equal 
shares, but each shall take according to his family 
and according to his needs,'4 at the decision of 
their mother, and after her of the treasurer or 
treasurers whom I shall appoint and in the 
manner which I shall indite in the trust. Any 
student of my own seed shall have first claim, 
next to them a student of my father’s seed, and 
next to them whoever studies the Torah, and 
makes that study his main object in life. 

The testament of our teacher R. Judah, of 
blessed memory, made in expectation of death: 
This is what I desire to be done with my property. 
They shall sell such of my books as will produce 
3000 gold pieces. These shall be devoted for 
study, and shall be joined to the sum put in trust 
on lease,5 both amounts being treated on the 


34 See Jastrow, Dictionary, p. 533b, s. v. diz. 

135 The text has arrenda, medieval Latin term from 
which the modern rent is derived. It is the annual return 
of investment on lease. 


NSS 197 


'm a’ya aonm oon obend -p219 min our 
b> pani onv>> sping ‘m owa na um 
no Sy or inad Soiew pay °S porw omavnn 
now pd) an qII by oa Sy onsxinw 
ns tata 8d) ana Pen 12 ipoynw wn 
mwi nina 225 ps3 meas xbw aba cnnoon 
JOO] ASP WAT WTP ASW OM AND pr 
ims ipo xdi .atina on pioyw on bad 
°)D np? ono tnx) ans b> pr mwa ors 
[an p"y moans ops» Sy wpa pdr dip 
smnana aindxw a70n0 by) moxw orn IN 
snd-w en omans).oTip mp yam tidy 1 
Insan PA TInd>w on SD oan O's yr 
SINIOIN 
ime nono Sst atm ‘an wD nen 
oow oro mevyS oon xy nD Int 
sindnd wipm pom .maimr opds '14y ppp 
ort> onynd yd>wm mts wpm ay mann 


198 ETHICAL WILLS 


same conditions. Two thousand full gold pieces 
shall be used in business, and the profit shall 
every year be added to the capital; no expendi- 
ture shall be made either of profit or of capital, 
but all shall be accumulated for the marriage of 
my daughter Dona, so that her marriage may be 
in accordance with her dignity. The surplus shall 
be joined with the residue of what I leave to be 
treated in the same manner. If it be possible 
to marry her in the family of my father’s house, 
she shall not wed outside the family. Ileave to 
each of my sons 100 gold pieces; the residue I 
and my wife dedicate from this date and after 
the death of the survivor of us two, on the con- 
ditions which I now detail. To every one of my 
sons, so long as the Torah is his main occupation, 
a sum according to his family. So long as there 
is profit these payments shall be made out of 
profits, but if the profit suffices not, they shall 
pay him the necessary sums for his maintenance 
out of the capital. If any of them possesses any 
means for his part support, they shall complete 
the amount from the trust fund. And if, God 
forbid, there be among them one who does not de- 
vote himself to Torah, and he be whole-hearted, 
upright, and one that fears God,™3° walking in a 
good way and endeavoring to supply the needs 
of his brothers so that they may engage in their 
studies, and in all other respects performing his 
religious duties,—such a one shall share in the 
trust as one of his studious brothers, seeing that 
he busies himself in their needs. ‘‘For (the Torah) 
is a tree of life to them that lay hold upon her, 
136 Job 1.1. 


nisi 198 


ppoy osm opds mind womnat bob 
apm oy mw S53 npan adym .ona many 
Sas .pm yo 81 nam yo xd ob5 sexin why 
TNW? INDO TNT oswi qas> tow Son am 
MINw 7 ANY OY Jann amom .ataD pd 
nnpwoa mewnd jon osr.s0rt> nvm pain 
52d mi os) .npwnd yin mxw 8d can ma 
DY IPD (NWN) UN NWT) .oaIMT 'p 24D INN 
osinn Sy iio pans non andi ora ome 
manw yor $5120 ans 955 on un-w .wIpRw 
neo ow mw yor Sa ad py »bd aniais anain 
pA youn nvan pao xd ox .nvan youn 
ows mm oxi .adipodiid som ws mon oT 
wapmn yo 119 19du aaayn ota dbwe Ins 
ona mom Nd y'n os bw 1d maw dy 
onoN SP) Iw ON PT Os INS InTinw 
ory 7D pms Da Sanwn maw 773 479" 
592 nixon aNw $23 poyn’ ax mona pioy> 
DpoA ynye Ins> wtpna id mm india 
on YY °D .Om DSA poynow rd .7TNA 


135 MS. 372. 


199 ETHICAL WILLS 


and happy is every one that holdeth her fast,’’"37 
like Zebulun, brother of Issachar, and Simeon, 
the brother of Azariah.3* A share from the an- 
nual profit shall be given to any necessitous mem- 
ber of my father’s family. If I havea son-in-law 
who devotes himself to study, he shall have 
precedence in the endowment of the trust over 
all other persons in the manner mentioned. Af- 
ter them shall come any person engaged in the 
study of the Torah. And I appoint five treasur- 
ers for the said trust, viz.: Solomon and Yehiel, 
my sons, and R. Eleazar my brother, and R. 
Asher, the son of my brother Solomon, and R. 
Solomon Israel; so that whatever they or a ma- 
jority do shall take effect provided one of my 
sons and R. Eleazar, my nearest relative, bein the 
majority. Andsoatevery time. Should any 
of the trustees resign or leave the city or die, he 
shall previously appoint a successor with the ap- 
proval of the remaining trustees or a majority 
of them, otherwise the remaining trustees shall 
appoint. In case of disagreement they shall 
employ as arbitrator the man with the highest 
repute for probity in the city at the time. 
And I and my wife absolutely bind ourselves 
under a penalty of a thousand double coins 
to the treasurers or their substitutes with regard 
to all the property which they shall declare mine 


37 Prov. 13.18. 

38 Zebulun, according to the Midrash (see Rashi 
on Gen. 49,13), engaged in commerce in order to support 
his brother Issachar in his studies. A similar relation is 
recorded with regard to Azariah and his brother Simeon 
(Levit. Rabbah 25). 


nisis 199 


ns Oia AWK mMooIM Aa orp nS wn 
boa npn yo "nm .ary ons pynwoi rDww 
on? .o’r 8's nnpwon 1S qrusw nd yny mw 
PrP Inn Ss Maas InN ew ynn o> mm 
977 Sy ons Son DNF wtpan yo np> op 
IN NON INTInY °o SD oANN wn 
moby om .qonn wipan Sy onan 'n mo 
ons ja aes ons ads 1 ora Sse 
on wyw mo Sow Saw moby ayo andy 
3158 "91022 INN NIT wy Pw or IN 
ans $2) .jon yor S53 731 .anY apa Nine 
ans 75x mand yo ponow onanna 
N¥Y21 OTP wipysa ANN TIDY AWD IN Tyr 
oO aNwin 2 mwy xd on) .027 8 OINwWIN 
Syn ype oonp? .ma0 xo oon wD 
M8 MIT sk yor ya nea opnpaM 
mibip> y>xa ob pips waxy oan conve 
mp2 $52 apipoa mm Dd ww onan 


200 ETHICAL WILLS 


at this juncture, as though on the testimony 
of two competent witnesses; reserving to our- 
selves the right with regard to this foundation 
of trust that we may both of us sell, pledge or 
mortgage at our will any of the property which 
we have acquired or shall acquire in due legal 
course. Moreover we agree to the full main- 
tenance of this foundation of trust in a signed 
witnessed document, and in every form of legal 
obligation we confirm all that is written above 
regarding the upholding or the cancelling of the | 
trust in all or in part. Nor shall anything 
therein become invalid because of a scribe’s error 
or the omission of any point in the instrument 
of the trust which will be drawn up. And re- 
gardiny all that is written above R. Judah gave 
his full and absolute assent in the presence of us 
the undersigned at the end of the month of Sivan 
in the year 510939 of the era of the Creation. 
The witnesses are: Moses son of R. Benjamin 
of Rome, Isaac son of R. Abraham Maimon"™®, 


39 Text has 5109=1349. Schechter interprets, 
“towards the end of the author’s life’. 

™4° The last named was a dayyan in Toledo (see ref., 
date 1358, in m7 1791, 1846, p. 38). 


nisiy 200 


Oy wD TTD) MN ony °> paw ON IDS 
mm wapan apya iwwoxyd> mw pris ows 
mo San apw taywd) jownd1 mand Siw 
NTD O PD Iwwa AIpw apy iyDD39 AYAWw 
DINN Nowa wIpAn Ap ya oD DDD MIN OD} 
sinon by pap ndon corp owy mw oyna 
ops nwyd pra borw opim boa abynd 
IW wIpanA orp payd pa aAdbynd ain b> 
9D 727 ow TDD xd) anypn is ibd ro wa 
RxD TAT ow pION ww ADI myy bawa 
ainzw no b> Syn nats awyw wipan quwa 
st 3 moo opinn us iwiaa by nbynd 
nemsya ma spond awo7 sina abw pip 12 
odoy oyna yeni aso ods nwon naw yp 
pny? In y") poua 72 nwo by oninnm 

0 y") omIAN 73 

y">y obwn on 


136 MS. awa; S corrects as in text. 


Mt ie 
Le tapacts 2 8k sh 
va i 


Aven 


+ 


eae 
oy 


> a) " > ‘ 
eae hk ote ve 4 has \ 
Bee este rife a Maeda he AY SB Sies Wig w 
Oe Se A ae Ned: het 1 CEA Ras Ae, 
1 e 5 Ths 4 


ay ibd Lew, 
SR AELY 


if ve Ww) 
kel per By: < 
ae Ad: ” 


meKaenten: 
aN OLAS Seger 
‘i 


, 14 Y % é ‘ —~ : 
ALE POP B00 





12 apy wan aa nanos awp> 
spia> $" w'san 


THE FRUIT OF PIETISM FROM THE 
TESTAMENT OF JACOB ASHERI 


IX 
THE FRUIT OF PIETISM 


FROM THE TESTAMENT OF JACOB ASHERI 


Jacob was a son of Asher ben Yehiel (VI), and a brother 
of Judah (VIII). He was younger than the latter, but 
pre-deceased him. After a life of privation, he died in 
1340 (J. E. vii, 27). He does not seem to have filled any 
rabbinical post (Graetz, History, E. T., iv, 88), but though 
not himself a Rabbi, he was a begetter of Rabbis. For 
his chief work, which won him a fame far transcending 
his brother’s, was the Turim, the basis and model of the 
still favorite Code (Karo’s Shulhan ‘Aruk). 

There is no indication that any of Asheri’s family re- 
gretted the migration to Spain. The assertion, quoted 
by Graetz, that Judah, in his Testament, recommended 
his children to return to Germany, is not borne out by 
the full text of the Testament which is printed above. 
Jacob was associated with his brothers in the Tithe ordi- 
nance, signing before Judah. Jacobs own Testament 
or rather Admonition is derived from the same MS. as 
Judah’s (VIII). Jacob very pointedly speaks against 
believing in omens or dreams, doubtless with the knowl- 
edge that, as his brother Judah’s Testament reveals, 
other members of the Asheri family had some inclination 
towards such beliefs. As one would have expected, Jacob 
Asheri’s Testament (in the part preceding the selection 
here printed) shows a scrupulous regard for ceremonial 


minutiae, but it also offers pietism with spirituality. For 
202 


a) 
(72 apy iran ann nnains owmp> 
sia Oo" w'san 


a Sw pnt cy Serr ya ws bw a mn apy 
[wx ans .yp> yp: bay yyanNT oO Py“ TNT CD 
ns aNd wer ASyd 'p nwa ynony) none bw on on 
1 .0"'D AT pyay 7D woos man ppibpysann 
mpnyn ,Osaw om ona7 pay mato anoa wow xb msn 
oxy an mid > As Sas cn AT pyran Jaa Sus 
1 Jn) Ws wNTT Han > .o7 oan pdm A mA 
Tom "ow Do, 7? ys Sw ano Sym any mann ow 
oyn Sy pam sins anya oan pap ap roy 7ws 
OaNp bw qray yn>e 

moan by wannn ws nnpwon ww mom ar b> ps 
yay ATT MY NNSA pa Naw NIT .TIDD? 
pean mast by odwm nowa no $5 nb ps nowrd aw> 
aay? nonm wyon myo. yns ay Annwn apy’ .7p 
2 apy 2v TDI NN IN TNT TT Ow 155 
apy .'m atm bw ansiy mxxni aw wsy °"D7 IMND 
ppp °>a ,mymidma mimNa ANON TMD AAD) ANTM NM 
aby jon bw measm yo myn> qwexw 1d ,yTw DD 
1D .a>x> mbpy mnox> yl IPS AN ONT innawo 
soinn pbnay ws apy Sw mixm jayw> mn awENw 
Sx mq Mp Na non (AD MOET ovpbn vw 


D) nwt wen onyimn oy am bax jo mye anv @mon 
202 


203 ETHICAL WILLS 


the same document which lays stress on dietary laws in 
all detail, is full also of counsels towards inner perfection, 
a combination which is so often illustrated in the present 
volume. 


Love God, hallow His Name, and do Him rev- 
erence, with thy soul, thy body, and thy wealth, 
surrendering thyself, if need be, to the sword or 
the stake. Reckon the anguish of death as of no 
. account in comparison with the delight there- 
after, when thou wilt have ‘“‘free access among 
those that stand by.’’* Give alms, exercise lov- 
ing-kindness, show hospitality to wayfarers. But 
when thou givest alms, see to it that thy act be 
done for the glory of God; beware lest thou seek 
thine own honor or to win a reputation for gen- 
erosity! Study the Law for its true end—for 
thyself, to know the right and to avoid the wrong; 
for others, to teach the men of thy generation, 
seeing that (for our sins!) the Law becomes ever 
more forgotten. Be a diligent student all thy 
days. 

Ever turn thine eyes on thy superior in wisdom, 
and realize that the path to learning has no end. 
Nay, a man may even lose in a day or in an hour 
much that he has acquired, if he suffer himself to 
relax into worldly ambitions.?, Probe long and 


t Zech. 3.7. “Those that stand’’ is usually referred to 
the Angels. Kimhi in his note on the text interprets it 
of the soul after its separation from the body. 

2 Giidemann renders: “jeder miissige Augenblick 
verursacht unersetzlichen Verlust.”’ 


nIsis 203 


nso m8 42 >> Aeron nam nus mnt mpat 
msy 3° aNd wn yeprpn ow $25 nbosn 
“WPS TNeNT wR AAI Mop mobnead mbianm 

aripby Jr22 mamp mnysd sind 


N87) OwA wIPpAr nm OWA NanNAa Yam 
Josy nny TY Inga) Fula Jw own 
mban ayy qosya awnn 8d) .npawdr ayand 
oabnn 49> mow amon anew any tp o> 
oton mbna) Aprya arom satya pa 
xOw “nim apts mvynws) .onts npn 
xd) 97295 sdo own i295 xbs mms awyn 
mowo atin tioona arom sow 4S mupd 
MVAYT yo JOXy awownM) myson yrnw “sD 
TNT MINYS CD TNT ows OFA DP DINwD 
b> 7109p Ssynn xd) or S53 19D nnDNwn 
po 
nbyna on ndyn5 sinw na pry jn odiy ds 
Pp pS apo an Td -D yt .noonn 
70D NMS AywWI1 INN OVD Toad OTN TAIM 
syaram coor nema Syanp yin ox andy 


t MS. reads )DInw). 


204 ETHICAL WILLS 


deep into the authorities to reach clear decisions 
of law in matters necessary to the world, but 
spend not overmuch time or thought in needless 
casuistry. The aim of most of those who so act 
is to win a reputation for skill in puzzling schol- 
ars. After reading a tractate of the Talmud, ~ 
prepare a synopsis of all the results, and of intri- 
cate discussions write a general summary. The 
main heads will thus always be available, and 
easily found on a future occasion. Follow this 
plan, and thou wilt be able to express thyself 
with lucidity, and to retain what thou hast 
learnt. When studying the Talmud read it aloud, 
do not mumble it; for its words are “‘life to them 
that proclaim them, and health to all their 
flesh.’’3 And when thou prayest, think only of 
thy prayer; be on thy guard lest thy mind wander 
to other matters, even though they be matters 
relating to religious duty. 

Thy labor on the soil, ploughing and sowing, 
is directed to one end—to produce fruits. So, 
all a man’s toil in the concerns of his body is to 
sustain his soul. And the fruit of one’s ac- 
tivity during the day is—the time of prayer; 
the fruit of one’s work throughout the week is— 


the Sabbath day! 


3 Prov. 4.22. This explanation of the text is derived 
from T. B. ‘Erubin 54a. 


nisis 204 


5773 oon 95 ans wands proymds prasad 
spasn xd) codiyd saya nata madam ppp 
ors > qs sbw newip mata pyoyn xb 
yn aay ow mpd o8 °D OTN AN Ow 
b>3 yyn anon To>ny Nnodon 5D31:NIDIn 
31nd maanyon mobam yo. 2oppiwn 7 
407 INNA =pPoON ona pws odSon 
sand -pratooNs? ari nine oye. oxxon 
pwd resin .kapny DIM JN oypnm 
o7 om > AMNApA own Ndi pba XII 
smpa omsexid> spin wa $55) omexind 
3a7 sows awnn xdw SSann anNw> anim 
mopn rato xbox myn 1275 ps pay ow 
a pole, 

ayaa) awn qoINa ny anxw mony bd 
onmgw mo 5> 7D .min’D TID Nexind TD NIT 
7p) mow ops o> NIT ID PIA Mw 
53> mvyn ona) wnd>-pna ny orn b> mwyn 
‘Nawm or yawn 


2 So the MS. Read o’popn. 3 MS. 7pon. 
4 Some word must be supplied: perhaps nnx oyp. 
s MS. repeats ow. 


205 ETHICAL WILLS 


Give Ait? whole heart to God. Trust not in 
dreams or omens’, inquire not of fortune-tellers. 
Never cast lots with dice or in any other manner. 
All such things are vanity; resort to them is due 
to lack of faith. Trust thou in God alone, 
and He will prove thy support! As our Sages 
said’: If one desire to become clean, heaven 
helps him to his wish. 


4 The author’s brother Judah was more inclined to 
interest himself in dreams and portents. This is clearly 
shown in Judah Asheri’s Testament (p. 164 above). 

5 T. B. Shabbat 104a. 


MINS 205 


nuan xd) .on ‘om own oy mony qam 
ann Sewn edo wins owas wdo mdr a72 
sat ows xd) nimpia xdo moan pown xd) 
1125 '3 Ss onda .pnvan oonn ban bon 
sano sa $"r oxy w> Fay? Nim .nvan 


ae Nis oo ae Sapien 
an 


hy 





Om Syiow 1a ads nx 


THE IDEALS OF AN AVERAGE JEW 
(TESTAMENT OF ELEAZAR OF MAYENCE) 


x 


THE IDEALS OF AN AVERAGE JEW! 
(TESTAMENT OF ELEAZAR OF MAYENCE) 


The author of this Testament died at Mayence on the 
first day of the Jewish New Year of 1357. He was buried 
on the second day of the festival. This we learn from 
the colophon of the Bodleian MS. Cat. Neubauer, No. 907 
(fol. 166b). The colophon was written by the author’s 
namesake and grandson. 

Eleazar son of Samuel the Levite was not a Rabbi, he is 
merely described with the conventional honorary title 
of Haber. In a fuller version of the colophon (Hamazkir, 
ix, 23) the author is called both a “‘saint’”’ (Ton ws) and 
“der gut Rabbi Zalman”. His father was Samuel b. 
Yakar, surnamed Bonenfant, the Hazzan of Mayence. 
The genealogy is carried back to that rather mysterious 
figure, Asher the Levite, the presumed author of the Purim 
piyyut beginning x27 ws. On him see Zunz, Literatur- 
geschichte, p. 4. 

Just as Solomon b. Isaac (see p. 220) was described as 
an ‘‘average Jew” of the South, Eleazar of Mayence may 
be regarded as an average Jew of the North. Their main 
attitude towards life is the same, but there are nuances 
due to variations of social environment. 

A text of the Testament is printed, from a Munich MS., 
in M. Giidemann’s Quellenschriften (Berlin, 1891, pp. 295, 
seq.). A German translation had previously appeared 
in the Jiidische Presse, Berlin, 1870, p. 90. The present 
translation is made from a text prepared by collation 
of Giidemann’s edition with the Oxford MS. referred to. 


t For the choice of tit'e see above p. 207. As to 
the MS. authority for the first two paragraphs, see Notes 


to Hebrew text. 
207 


om Swinw 72 7Iy’PS MNS 


WRIT OYa RxD ya no oN osm bw ranon 

ann $y wn ova ov rap wer Abd mp nw wx by 
Ay nay) nowy wd an on bw pordrpr yo ud ya ar 
lannn bw wa ya) ow Rw) ”y ANDwW CADP AT 907 Ww 


ova pr and) im an 7 Nd dF Seow J ards 
podipn bw xbo any mona ."an, baipon nan 
On “PON wx, TaN Sp) Q"D AT yyw AD | VDD 
o>y sw ANION Ip’ 12 Oxiww pn yas ."awr yodr a, 
ws imx> ay my wey pony nbwdy .axnnp jinn 
orem ns nanw yy onyen awe dn ws jpanoon 
was astod yma wi ws, Snnom omed yron 
TAT yorwyrmusiyyd 


Nimw (220 77 AND pny’ ja nobw Sy omy wd 

2 yds Sy syoxd swex Jo on by “nra on, 

cvnn ds opm .poxn by “nya rr, Nimw xxuon Ssinw 

ow owo oo ow ww pr sqnoiwn am bb5a 
vnans omap3 


YIPOI XNA "DD DET] NxM aN bw omay non 

AT yn pora "yorrwiyddynp, jwoyta Sw impos 
yormr, pnya 12> on/p myp nN DwN Apnyn .cyD1 A's 
mnvy) mnsun aApnyan .’x AT ,S"an pera ,"yooy7w 
"D5 Noy bw anton nw "y onnwomw ay moun 


PRIA Npon nx ne tp onmayma .oyd aon Top 
207 


208 ETHICAL WILLS 


In the notes these sources are cited as G. and O. respec- 
tively. There is another copy of the Testament of Eleazar 
b. Samuel in the National Library Paris (Heb. Cat. No. 
837.16). It may be pointed out that one of the most 
significant features of this Testament is the author’s 
concern for the studies and occupations of his daughters. 

Among the directions for the author’s funeral is a curious 
order which often meets us, in more elaborate guise, in sub- 
sequent wills. The Midrash (Gen. Rabbah § 65, cf. 
Midrash on Ps. 11, ed. Buber p. 104), tells us how the in- 
fliction of the ‘‘four deaths’’, or older methods of execu- 
tion, was regarded as a penitential act of importance. 
Moreover, there is the more general idea that the death 
of a sinner atoned. Hence, as no man on earth is right- 
eous who sinneth not, it was held desirable by many 
authors of these Wills, that the ‘‘four deaths” should be 
symbolically inflicted on the remains. We have no doubt 
there is something of the same idea in the inclusion of 
passages relating to guilt involving the penalties of the four 
deaths in the confession on the Day of Atonement 
(Singer, Auth. Daily Prayer Book, p. 262). 


[My grandfather’s Testament to his children; 
and as it is a rule good for every God-fearer, I 
write it here, that all men may follow it.] 

[A worthy Testament, whose ways are ways 
of pleasantness; proven and seemly for publish- 
ing to all the people]. | 

These are the things which my sons and daugh- 
ters? shall do at my request. They shall go to 
the house of prayer morning and evening, and 


2 It is significant that the author throughout insis- 
tently includes his daughters in his admonition. 


nisis 208 


maa ayos mNxo "> Ty w~ .O °2wM TpoT nN G 
(837 16 7), ay mow) Papa ~wds7 oD Apy 
osm omism bw pawn anvyn onpa anaw pynd qpox 
JPpoy ynua mw>> sano mst wa 

SMX WD N¥D) Tannen nap> oynn oA pa 
ayo any waba ymanp mpys> ums wen ano 
DID 727 VND wItoT .nomyo ADIN bw myisa 
(T"p AT Ayana nes 8” pap .odan wat mw sn'p 
m>pp pt ma mmo yaa bw wnyn nbn inobn 
Fo .awm dy mawn mwynb mawn ,pam 397 .ADAw 
may Sy naps goin nmow $5 anyn yyyan nr 
iawn >"y Nore xd) aw Mwy mwR Odiya wR pod 1 
by adbur "mmo ow pon aw> oan mes ano 
pow irrya ppp b> ps. .bop cna on cans ony 
MIMD YIINA O37 DIN NOW YA NINN MD YT 
imban wp Ayr .w) anpon oy dy sm nbend pr ma 
2'D7 #7 


Se maw maT wa .2a5 orpr nxn) 
ots 55 nnd Iw ams ands .onw av 9Db 
IEPANN 

N31 SI 09297 IIT AM ANNI 
azoyn bab ynnd 

Snwpaa Yn) Y3a wy? Wwe oat Tbs 


styp nnm .qopnn mab Jal MA etd ee 


* Gonly. Ihave supplied the word 7mx 2 Oonly. 
3 O omits. 


209 ETHICAL WILLS 


shall pay special regard to the Tephillah and 
the Shema‘. So soon as the service is over, 
they shall occupy themselves a little with the 
Torah, the Psalms, or with works of charity. 
Their business must be conducted honestly, 
in their dealings both with Jew and Gentile. 
They must be gentle in their manners, and 
prompt to accede to every honorable request. 
They must not talk more than is necessary, by 
this will they be saved from slander, falsehood, 
and frivolity. They shall give an exact tithe of 
all their possessions; they shall never turn away 
a poor man empty-handed, but must give him 
what they can, be it much or little. If he 
beg a lodging over night, and they know him 
not, let them provide him with the wherewithal 
to pay an inn-keeper.s Thus shall they satisfy 
the needs of the poor in every possible way. 


My daughters must obey scrupulously the 
rules applying to women; modesty, sanctity, 
reverence, should mark their married lives. They 
should carefully watch for the signs of the begin- 
ning of their periods and keep separate from 
their husbands at such times. Marital inter- 
course must be modest and holy, with a spirit of 
restraint and delicacy, in reverence and silence. 
They shall be very punctilious and careful with 
their ritual bathing, taking with them women 
friends of worthy character. They shall cover 
their eyes until they reach their home, on return- 


3 The texts vary beteween Heller and Mark as the 
name of the coins to be presented. 


nisis 209 


pyp ippynm? m>°an ane spn wpa adS-pna 
sym .oton mbna ww odna ww mn 
ODN) NPAT OY AWPD) ANOS. OND) ONwD 
a7 555 ome neiaS om yan wenn oy 
mma .yuxymos’> onatiay sh sowpay pin 
svyn any .niasdi sara yan pw Son idxp 
DM 48 op cy cp pw xdy .wsprta andy 
pron ps) poo wpap ox .wyo ja an yd 
JoxipoNd jw ow ws ew'>7 oY m1D»D? MIs 
boy ON MDD xy Mwpa bd ar qot by 
Sg ental 
boa joxy pad exo IND AP @win 
wows. qnond sion ombyan winadr ny 
sda) mesn xdba omdya oy nwipai nya 
IPIPT IND IND .Ap nwa WONKA FS. 
mini rows -Sindy inna mwyd jrmbd-apa 
sdw yn7ad yaw ty jry 10D"). 773 wap wy [Dy 


OTD. 

5 O 77. 

6G "DEK. 

7G). 8 O omits. 

9 O reads yp ana for this and the preceding word. 
10 G x 20DN>. 11 G ymo”5’. 12 Q omits. 


210 ETHICAL WILLS 


ing from the bath, in order not to behold any- 
thing of an unclean nature. They must respect 
their husbands, and must be invariably amiable 
to them. Husbands, on their part, must honor 
their wives more than themselves, and treat 
them with tender consideration. 

If they can by any means contrive it, my sons 
and daughters should livein communities, andnot 
isolated from other Jews, so that their sons and 
daughters may learn the ways of Judaism. Even 
if compelled to solicit from others the money to 
pay a teacher, they must not let the young, of 
both sexes, go without instruction in the Torah. 
Marry your children, O my sons and daughters, 
as soon as their age is ripe, to members of 
respectable families. Let no child of mine hunt 
after money by making a low match for that 
object; but if the family is undistinguished only 
on the mother’s side, it does not matter, for all 
Israel counts descent from the father’s side. 

Every Friday morning, they shall put them- 
selves in careful trim for honoring the Sabbath, 
kindling the lamps while the day is still great, 
and in winter lighting the furnace before dark, 
to avoid desecrating the Sabbath (by kindling 
fire thereon). For due welcome to the Sabbath, 
the women must prepare beautiful candles. As 
to games of chance, I entreat my children never 
to engage in such pastimes. During the leisure 
of the festival weeks they may play for trifling 
stakes in kind, and the women may amuse them- 


nisivs 210 


yooya m8 72>> IND IND .NDY TIT INT? 
a> ora on .om a> ond poxt yan 
snd ony wow dsr wap any onnws 
BID) SPY WY DYD 

my? “ow owa bor os Yar 2 
omniaiomia mad: jyobdryow yas mompa 
Sy onnen Sy mim ionwx? 11’'n DN TIN 
sd orpmuaromia we .bo3 ory xb m2 
Innnwd poo ans wat xd) .cronva> jprpd 
pOnYoN oa INxD? on pr .nbsw mmpwna 
3SD D’DNYD OPS oN TPPpNd psx ann 7x0 
328m ans momne won Ss b> > .oNn 

255 vooxy mb imp nay any b53 
pornd ov Tyan oD Pw manwa nawn 
ma mana wan poandys Sra ova mya nm 
navn, ns ior sby odo orn ya Aina 
snawm miaa> mp ni wpm owim 

yoy cnyp2 INO MmNvaIpA piny nN 
mone mdox cnt ox °> 555 1a wpinwd 


13 Greads 0)0”5’w for this and the preceding word. 
4Ga4x. 114 Gomits. 116 Gomits. 17 G ]Dxy. 
18 OQ mp’. 19 O pine 


211 ETHICAL WILLS 


selves similarly on New Moons, but never for 
money.4 In their relation to women, my sons 
must behave continently, avoiding mixed bath- 
ing and mixed dancing and all frivolous con- 
versation, while my daughters ought not to 
speak much with strangers, nor jest nor dance 
with them. They ought to be always at home, 
and not be gadding about. They should not 
stand at the door, watching whatever passes. 
I ask, I command, that the daughters of my house 
be never without work to do, for idleness leads 
first to boredom, then to sin. But let them 
spin, or cook, or sew. 


I earnestly beg my children to be tolerant 
and humble to all, as I was throughout my life. 
Should cause for dissension present itself, be slow 
to accept the quarrel; seek peace and pursue 
it with all the vigor at your command. Even 
if you suffer loss thereby, forbear and forgive, 
for God has many ways of feeding and sustaining 
Hiscreatures. To the slanderer do not retaliate 
with counter-attack; and though it be proper to 
rebut false accusations, yet is it most desirable 


4 The text is here defective, but this is apparently the 
meaning. It may denote that the author permits playing 
for stakes to be used by the men for providing festival 
meals and by the women for New Moon delicacies. 


24 O omits this and the preceding word. 
25 G NXOND. 26 or G, who corrects to on. 
O pnrd) fully justifies the correction. 


Wiss 211 


vsiS 2mb>5 sya ow .ordsnd) oryind 
wan 

ond am xdby 0a yy Po IND IND 
xo Sinva di ynonva NS wows oy 2poy 
owix oy nuam :onoy pyionnd xd) aya 
ow one do apne xd) nat xd 2m 42) 
ym>ya oy pr onsy unr xd wx mbp 
s5) noissy xd) nyow Ym yp Pon 
mypaa saat $5 mynd man nnp roy 
maxon oa nop ow ioe xbw maNixa 
mor 2pS)> ooyw p> mean adova oD 
STTpN? 18 OWI IN NV? 

Sour ooap nvnd »125 onwpa No AND 
927 $5) 20 $5 onyn yD wots $5 cpa mn 
ss m0 295 ows? 8d ond a5uew pi a 
ond xoxo Soa ~nbw wpan mbw way 
ombw rain abnoiibapn.praibu oxida 
pan opryn :opmpd) om ma mpnd 
avnd ay yo ow Sy qs raw edi iad xd 


20 So O, G reads b’x"2. 
21 G poynnd (he corrects as QO). 
22 G 0701). 23 G omits this and preceding word. 


212 ETHICAL WILLS 


to set an example of reticence. You yourselves 
must. avoid uttering any slander, for so will you 
win affection. In trade be true, never grasping 
at what belongs to another. For by avoiding 
these wrongs—-scandal, falsehood, money-grub- 
bing,—men will surely find tranquillity and af- 
fection. And against all evils, silence is the best 
safeguard. 

Now, my sons and daughters, eat and drink 
only what is necessary, as our good parents did, 
refraining from heavy meals, and holding the 
gross liver in detestation. The regular adoption 
of such economy in food leads to economy in 
expenditure generally, with a consequent re- 
luctance to pursue after wealth, but the acquisi- 
tion of a contented spirit, simplicity in diet, and 
many good results. Concerning such a well- 
ordered life the text says: ‘“The righteous eateth 
to the satisfaction of his desire.’’> Our teachers 
have said: ‘‘Method in expenditure is half a 
sufficiency.’’® Nevertheless, accustom your- 
selves and your wives, your sons and your daugh- 
ters, to wear nice and clean clothes, that God 
and man may love and honor you. In this direc- 
tion do not exercise too strict a parsimony. But 
on no account adopt foreign fashions in dress. 


5 Prov. 12.25. See Maim. De‘ ot 8.1. 
© Choice of Pearls, ch. 1, 


nis 712 


ap nwa ay pa 2.oxxin pnwdr Syanmdy 
MM) .80 IND DAP ma .yan pwd mat aby 
xvo a7 $53 ow ya nan amdy iw pr 
comyvan poo ans zound> yay xd. .ynn 
oo nswar mova ar yan pwd wins 
205195 wp) AT. Ap nw) .nansa odwa yo 
pn men moo 82 MIMD NII 2 

nwd) mooxd non warn bx .qts oD 
yoy oxo o> apons max Vr 1D 
omn S> nvynd .jon> mxbnd1 mor ad:De 
smppon o> ons Nap ar ast Siam .wind 
nap wads 2o—pwyndr noo ans artnd xd) 
O27 MoD) MwA nTyd wiyo apona now 
yaw> Sow px ainon os ar Syn .oaiw 
.PID’ON XM ANSI IID MAI ON) Ww? 
p22) O22 NN) OD Nw oDnxy 1177 FN 
Dans pr oom .ovpn ox osaa nobb 
Sny wy) .npran cyya "wr orya oan 
ypnn xd 5$5 48 car qat by asnbdian 


27 oexin G, who corrects as in O. 
28 owing G, who corrects as in O. 
20 G omits. 30 G rwymnbi. 


ais ETHICAL WILLS 


After the manner of your fathers order your 
attire, and let your cloaks be broad without 
buckles attached. 


Be on your guard concerning vows, and cau- 
tious as to promises.?7 The breach of one’s 
undertakings leads to many lapses. Do not 
get into the habit of exclaiming ‘‘Gott!’’, but 
speak always of the ‘Creator, blessed be He’’; 
and in all that you propose to do, to day or to- 
morrow, add the proviso, “‘if the Lord wills, I 
shall do this thing.’”’ Thus remember God’s 
part in your life. 


Whatever happiness befall you, be it in mone- 
tary fortune or in the birth of children, be it 
some signal deliverances or any other of the 
many blessings which may come to you, be 
not stolidly unappreciative, like dumb cattle 
that utter no word of gratitude. But offer 
praises to the Rock who has befriended you, 
saying: ‘‘O give thanks unto the Lord, for He 
is good, for His mercy endureth for ever. Bles- 
sed art Thou, O Lord, who art good and dis- 
pensest good.’’ Besides thanking God for His 
bounties at the moment they occur, also in your 
regular prayers let the memory of these personal 
favors prompt your hearts to special fervor 
during the utterance of the communal thanks. 
When words of gratitude are used in the liturgy, 
pause to reflect in silence on the goodness of God 


7 The author’s words refer to the habit of saying 
“without vowing”, ‘‘without swearing,’”’ in forming a 
resolve which may be incapable of fulfilment. 


nisi 213 


MPN MAX WI WT IN 2952 wads 
sop> x"Senp gba oan oman 

anid opoxy nn obdiyd) coat iam 
m2 O72 O77) pyw .nyiaw xSar at Nba 
"oy mouad orow ow rain Ss id-psn .midpn 
SOINYIAY 1D) .477aN $NIaA SN vn ey"ba 
OWN AX7 ON INDN TN AND IW oA my 
40352 Tw ONY OW NY TD AT IAT AwyN 
ny 522 

IM sp noMpy ja o> saw aw rat $5 
bxrnw nosm oo ym .oD5 mbiw oan 
095 2939) O21D MYND) OD] ANY 7D 17 
aw D2 nym? pap prea pipa yan bx 
by 'm asd rtm naw 4s anwa cand xbw 
ppm awn sa n"5> aw > ‘n> rn Pton 
nD723 pron nd72a2) .o-mN» nd132 Ad pna 
pow asa mond oon omsa mom 47 
boaw 7p moxnw> .oD5 wyw oon dy 


—ny baw 7maiw pmxbp: Syn euny ov 


31 G °95)}. 32 G omits. 

33 O Donyiaw. 34 G ODD. 35 O and G read 
p20)1»D. Gcorrectsasintext. 36 O yyy. 37 G75. 

38 G omits this and preceding two words. 


214 ETHICAL WILLS 


to you that day. And when ye make the re- 
sponse: ‘‘May Thy great Name be blessed,”’ call 
to mind your own personal experiences of the 
divine favor. 

Be very particular to keep your houses clean 
and tidy. I was always scrupulous on this point, 
for every injurious condition, and sickness and 
poverty, are to be found in foul dwellings. Be 
careful over the benedictions; accept no divine 
gift without paying back the Giver’s part; and 
His part is man’s grateful acknowledgment. 

Every one of these good qualities becomes 
habitual with him who studies the Torah; for 
that study indeed leads to the formation of a 
noble character. Therefore, happy is he who 
toilsin the Law! For this gracious toil fix daily 
times, of long or short duration, for ’tis the best 
of all works that a man can do. Week by week 
read at least the set portion with the commentary 
of Rashi. And when your prayer is ended day 
by day, turn ever to the word of God, in fulfil- 
ment of the Psalmist’s injunction, ‘passing 
from strength to strength.’’§ 

And O,mysonsand daughters, keep yourselves 
far from thesnareof frivolousconversation, which 
begins in tribulation and ends in destruction. 
Nor be ye found in the company of these light 
talkers. Judge ye rather every man charitably 


8 Ps. 84.8. 


nisixs 214 


main b> ooaada iavnm eyn ipoan tx 
NOW NT? ONNwD On. ava O95 wyw 
:M31wa 1awN AAD NAT 
nypia yprmad) oon’a 3295 aN0 Ain 
opm $5 °D IND ONAN mI) LIND 2IND 
ND 197M smpnye ?naa yo envy oxdsm 
972 9a obdiyn yo mumd> xbow ma 112 IN0 
m27a0 wm op wpbn 'm xenad am 
Ist 

brand mina pow .maiw noon mds bp 
owyn S25 swanw min miwbn Srta 0D wna 
ov S52) satina Smiyw op onmws yoo .oaw 
minpan $2) .wyn ja an yn and ony yap 
oy 52a ADM o"wn pA mwapA yaw boa 
andjon aay min tiodn > .doinw pa mob 
bon Os Sonn orpd aw aNo aban anNd ADM 
10 

sion eoopxsy ornn Ss ena 1a 8) 
Oye awd 2px .9S> aman pao indonn 
m1 D9 ons b> «ann :abss toydr orxd 


39 G omits. 40 G omits. 41 Q omits from 
ADM to odin. 42 G omits. 4 G wid. 44 G 1D. 


215 ETHICAL WILLS 


and use your best efforts to detect an honorable 
explanation of conduct however suspicious. Try 
to persuade yourselves that it was your neigh- 
bor’s zeal for some good end that led him to 
the conduct you deplore. This is the meaning 
of the exhortation: ‘‘In righteousness shalt thou 
judge thy neighbour’’*. To sum up, the fewer 
one’s idle words the less one’s risk of slander, 
lying, flattery,—all of them, things held in utter 
detestation by God. 

On holidays and festivals and Sabbaths seek 
to make happy the poor, the unfortunate, widows 
and orphans, who should always be guests at 
your tables; their joyous entertainment is a re- 
ligious duty. Let me repeat my warning 
against gossip and scandal. And as ye speak 
no scandal, so listen to none, for if there 
were no receivers there would be no bearers of 
slanderous tales; therefore the reception and 
credit of slander is as serious an offence as the 
originating of it. The less you say, the less cause 
you give for animosity, while “in the multitude 
of words there wanteth not transgression.’’?° 


9 Levit. 19.15. to Proy. 10.19. 


nox 215 


$2 17S Wy!D 727 OTN 222 WIN os SDS 
anya 4D amid moar 4D intd pots orn 
pixa qosi at by1.425 wan pow owd inm> 
odya oat iy a7 ND. py ns DIDwN 
aroh. yon pwsS atin oar .qaen ox 7D 
(DpH -rPysa TN oNw ody mp mdi 
oy “anown mnawar «odo otyina 
o> ndbw dy ony orainn nandsn odSoisn 
pnann> o>) mx nmow “’mnow NW 
pwdo mat ars nat xby .yan pwn axp IN0 
bx roy? edo .mior D> ons 55 ntdy .yan 
proxn odbapon 1S oD .yan pws pon 
mwp 129 .yan pwd orpon “pa xd yan pwon 
sO. spp 192 om-paym aYoNm .oabapn 
p7atiay xd) ox ava iaw sdiixxiom 
ay .ny ny Soa Fs7 ons nat Rd) dys 
m5) 3195) yan pwd Sota ata an ap nwa 
Ap nwa ond pn 137 woe xo Ap nwa 
p27 313 °D ODxYD MNIp) Mn ADE 


45 O omits. 46 O omits. 
47 G wrown. 48 G omits, 49..O}. Vist. 
60 G reads 179Nm) for this and preceding word. 


216 ETHICAL WILLS 


Always be of those who see and are not seen, who 
hear and are not heard. Accept no invitations 
to banquets, except to such as are held for re- 
ligious reasons: at weddings and at meals pre- 
pared for mourners, at gatherings to celebrate 
entry into the covenant of Abraham, or at assem- 
blies in honor of the wise. Games of chance for 
money stakes, such as dicing, must be avoided. 
And as I have again warned you on that head, 
again let me urge you to show forbearance and 
humility to all men, to ignore abuses levelled at 
you, but the indignant refutation of charges 
against your moral character is fully justifiable. 

Be of the first ten in Synagogue, rising be- 
times for the purpose. Pray steadily with the 
congregation, giving due value to every letter 
and word, seeing that there are in the Shema‘ 248 
words, corresponding to the 248 limbs in the 
human body™. Be careful too to let the prayer 
for redemption be followed immediately by the 
eighteen benedictions. Do not talk during ser- 
vice, but listen to the Precentor, and respond 
‘“‘Amen”’ atthe proper time. After the morning 
prayer, read the Chapter about the Manna”, 
the passages associated with it, and the eleven 
verses,'} with due attention to clear enunciation. 
Then recite a Psalm in lieu of a reading in the 


1 This is an old idea, just as the following is an old 
liturgical rule. 

12 Exod. 16: 

73 Collections of Scripture passages consisting of 
eleven verses are to be found in several editions of the daily 
liturgy. 


MIs . 216 


oxta gd) on pr poem .ywp Sam xd 
mayo myo xd soyowim xbv oyowm 
niiands ynn nows .mxn mtyp os > mwsan 
pnw xdo cn'n tad) abn maby obdas 
mxyvaipa xO .myp TaNom pinw °ra owas 
owl oy poy ond am ado coat aNwa Ndi 
pabap yew sawn mb_d xd) owen Aid xd 
31272 172) ON "DN .OTN SD cpa mn odd 
2oa8 wa xd. bap 4s ppp xd wyna is 
own idan ioxiny qe bao 8S yn oy 4K 
candia> Soa yr 
nynm> noi mad owas onpad wiam 
pnoa asm ay wbSpanm .pwrxin pun yo 
wD .pmaM ynyms prpt>) w’p nmr. 
mow jiood) wos &@3DD Man nD 
wow 7s m>_n nywa 7295 xbdi .enb-pnd 
nap ox’ aden ans sox #may> qm 
TION) PMS NVI. Hpi x19 qrwm yo 
nyn> aden b> anxd odno ans non 


51 O omits from 18 to O71. 
52 G m’p 7 39D Ma’N Nod. 
83 G mbpnbi. 54 G mydi. 


217 ETHICAL WILLS 


Torah; though it were well not to omit the latter, 
passing, as I said above, from strength to strength, 
from prayer to the Bible, before turning to 
worldly pursuits. Or if ye can perform some 
act of loving-kindness, it is accounted as equal 
to the study of the Law. 

I beg of you, my sons and daughters, my wife, 
and all the congregation, that no funeral ora- 
tion be spoken in my honor. Do not carry my 
body on a bier but in a coach. Wash me clean, 
comb my hair, trim my nails, as I was wont to 
do in my life-time, so that I may go clean to my 
eternal rest, as I went clean to Synagogue every 
Sabbath day. If the ordinary officials dis- 
like the duty, let adequate payment be made to 
some poor man who shall render this service 
carefully and not perfunctorily. Ata distance 
of thirty cubits from the grave, they shall set 
my coffin on the ground, and drag me to the 
grave by a rope attached to the coffin. Every 
four cubits they shall stand and wait awhile, 
doing this in all seven times, so that I may find 
atonement for my sins.4 Put me in the ground 


%4 See introduction above, p. 208. 


nisis 217 


ma ans vyo 11055 Say ox Js tn ops 
ony two ap ma Sn Ss dns ovp> noir 
oon Sind 1557 os 8 cons arpoyS rp» 
smn ‘9D awn ar 
ws Sapnm So. -onnn »miuai Ma wpaD oun 
Sy onmr mr .555 8555 onpao xdw ave 
pap Sy 48 NIN Muna cmE Ne Xd -aDwD 
S970) JINDA IND NIN Y IND IND *Nwpa 
nea par odo on myaxs pa nypian 
$H OPN FITD prooAa -NPIDI -wRI DIN 
samo °pn tiny NaNw TD S991 TD TID 
mpana .naw Soa non mad onodaw 2 
1D .Dap) np a3) Appa ovmps nd-wiar 
a0 aay oy unn candy nmiod ord wy? 
mvp os pn xba pnoa ar b> °d pvyw 
max owdy ea apy pinn :anwyd ornund 
Paxson) past Sy ony ona aw ma 
mw Dy? nos ‘7 S59) apn ty San oy 
sp1D nvad napn ay myn ‘4D wy .wyD 


50 ‘>. 56 CO omits. 87 nuna G ayn. 
588 O mWYyMD. 
59 »73DD. 60 G °K. 


218 ETHICAL WILLS 


at the right hand of my father, and if the space 
be a little narrow, I am sure that he loves me 
well enough to make room for me by his side. 
If this be altogether impossible, put me on his 
left, or near my grandmother, Yuta. Should 
this also be impractical, let me be buried by the 
side of my daughter. 


nies 218 


entap’ we ayo S’xroas om Sxx e»mnyd 
NYY TAN NIMNND NN] AY HYD NIT ON PDN 
owa nvnd Sov x5 on wd upd insy 
Sex on woxpwa wy ios sean Sew ow 

ena Sxx onnap sand on NYY 'D onaIp? 


61 O omits this and preceding word. 
62 O 1nd ons. 
63 For the rnlophon see p. 207 above. 


egies 
a) my 


at iy Lay a 
hor f '} 
* & at 
“af Bd sae 





myi oxy Sy 77) AWS ANIM OTA 
pny? ja mo>w pa nN 


A REGIMEN OF SELF-TAXATION AND 
THE TESTAMENT OF SOLOMON 
SON OF ISAAC 


XI 
A REGIMEN OF SELF-TAXATION 


AND THE TESTAMENT OF SOLOMON 
SON OF ISAAC. 


Solomon, son of the “‘holy’’ R. Isaac son of Zadok, was 
a Provencal (or Spanish) Jew of the fourteenth or fifteenth 
century. He seems, however, to have lived in an Arabic- 
speaking country, possibly Egypt. Though his father is 
described as ‘‘Holy’’, it does not necessarily mean that he 
was a martyr. Steinschneider (Cat. Leyden, p. 264) con- 
jectures that Solomon lived in the fifteenth century; 
Schechter suggests (Studies in Judaism, I, 166) the four- 
teenth century. Besides the Leyden MS. there is also 
ene in Paris, in the Bibliothéque Nationale (No. 710). 
A fragment from an independent MS. also appeared in 
ap 1894, 

The document containing his Testament consists of 
two parts. The formal Testament occurs in the second 
part; the first part is much the more piquant. It contains 
the rules of self-taxation which the author also recom- 
mends his children to maintain. Solomon ben Isaac is 
characterized by Schechter (J. Q. R., first series, v, 112) as 
an average Jew of the Middle Ages. Not a scholar by 
profession, he nevertheless devotes part of every day to 
study. Despite his self-inflicted fines for lapses into in- 
dulgence, he is no ascetic. ‘‘He rather likes his dinner 
and enjoys his glass of wine, but he exercises a strict con- 
trol over his comforts.”’ 

In the second part (J.0.R., v, 114) he offers some fine 


moral counsels, which he desires his children to read once 
220 


& 
MS) WOS¥Y by TT WS TISIST) OP VTIAT 


ony? 72 mo>w 12 ON 


Sepa oP Pn pry 2 pny’ 9 "wrap, 7 ya moby 
Dax swy wont mwy yoann mxon by Capp Ww 
x02 wes ,any pwd ndbya arto cn AN (ps 
witp Sy now nas ONT pS "wp, NIP) PAX °D AN 
mode aye CT'D7 AT yI7P> nowy) TAYwmow .owN 
sawy yaonn non bx mo qoDw satwy wont mNo. on 
"3 7a>p .c'Dp 77 PwNr JID Studies in Judaism) 
321) vod opON Ipy maa papa oi "Dd w ya 
"ID'T, 2 PDT WSy MwA TIDY IND "DD yop oI .(710 
| T'y7n nwa 
moxsy msm :opdn ow> pom moby bw moxn apy 
)Payo AnyY maT Nw pestn pona Sas pwr pona nxxai 
mx1 yxy 372 Tannen qws ost os S20 NIT °D Ty” 
To pousn TTA pyany aww coms mow yiad 
sna pny’ ja moby mx aNnD (2) FT pwn 47D, wR 
nt oon Pebn wa b> AS .oran nD bw onra oT 
sia>> ovo” 9D2 nINs Myw wspn 7’Da mmobn by 
son mbpn sya wsy by Sap saws anon mined nnn 
DMS OS amy Ni end, .2n aw spxd qwes on 
ornxo %a puby wow sin Sax am pi Sy uyna) onnya 
“DY MN 
(>yS conn opos pouxn sien pyaa own pbna 


JIS INP 'w pias myn) maw nprow MSY APS JN 8 
220 


221 ETHICAL WILLS 


a week. They are to commend the same course to their 
own children in turn, and so throughout the generations. 
With his Testament they are also to read two letters of 
Nahmanides, one of which in praise of humility, is printed 
above (p. 95) and the other, in praise of chastity, below (p. 
229). The first letter was addressed to Nahmanides’ son 
Nahman, the second (according to both Steinschneider and 
Schechter), to Nahmanides’ son Solomon. The writer of 
this Testament asks them always to have a volume of the 
Talmud or other rabbinic work spread on a stool, so that 
they can open it whenever occasion presents itself. At 
all events they should read four lines from any book they 
select before every meal. They must train all their child- 
ren to study the Torah, but one of the family should de- 
vote his whole time to it. And it shall be the duty of his 
brothers to support this one, and to invest his money, and 
to provide that he and his family may live respectably, 
so that he be not distracted by worldly cares from his 
studies. Solomon is an advocate of the system of paying 
the tithe. Very interesting is the author’s injunction 
that his children ‘‘shall apply all their powers to main- 
tain the synagogues and schools which our ancestors have 
built, as well as continue the endowments established by 
my ancestors and myself.’? They must, he continues, 
endeavor to imitate their forbears, and “they must always 
remember that they come of a good family.”’ A fine type 
this, and generous, of family pride. 

The Hebrew text here printed is derived from Schechter’s 
edition in the first series of the Jewish Quarterly Review, 
Vol. V. pp. 112-117. The English translation there given, 
has been freely used here, but not exactly copied. This 
edition is referred to in the Notes as S; the variants from 
the Paris MS. as P. A portion of the text is also printed 
(from an independent MS.) in the Hebrew periodical 
apn 1894. This is collated as Y. 


nisi 221 


b> 710 Ty OF 12 NN) OFA NN NS yiawa nny oy 
nv on Np> ond my inex oy an yD mwy> mon 
by mopT] myn noana jap nms ws jy"2070 bw nous 
229 9) mun> mDET] My wn ndana mwm (95 AD 
swrne ad oy mw jjomd andw: anesan nun 
ON ANIST am y"a077 2a bw (nvow nat> oy 
37> Sopp by waa ron on ans b2> pw pian wa 
mnpd ib>yw jpwa ,oII Nand TMS ww cnednn 1 
miap> iaynm yw $53 wexw nyw Soa ia mapdi ims 
mann .amas $5 wd tw ao APRA mw yarns 
an 070 Ins bas joan ans $9$ aon nen ody 
wrod yaynn, YON mow SD mE TINA nS nwyd 
6595551 wor ay Sorw > noma poynndy ands boa 
wmtaw xd am obiya nuetw pps ,"NII3 wa wid P13 
yiwsa maw w wy mxva poxod nodbw .ynnbp 
nyo ¢nan arp indb>> b> any ans 55 zanew, piabd 
“Dw Sr Max wpm uaw MeapAM mwat nam 
ommaxa mwys Sanwnb ombyw pou qd sim 
“Siw mnpwon awl ym simw onp ans b> ANDY) 
naw ms bw ap sont roan 

pyana wow NVI NIT AD pT ays mou 
pa") AT pwon FD wa wo pousn oon 
xb Sax ow min mbuyn qapnyna naan cnwonvn 
pmayna S msapi nxn amon .ndna nba mnpnyn 
yw "Dn yop ;P nnn oni pap *'D2 O NSD OWEN 
LY AND. TN nwa ‘apn, “ayn papa 


222 ETHICAL WILLS 


These are the regulations which I, Solomon, 
son of the holy: Rabbi Isaac, the son of Zadok, 
of blessed memory, have drawn up for myself :— 

That so long as I enjoy good health, am free 
from constraint,? and think of it, I shall not 
eat on any day before I have studied one page 
of the Talmud or of one of its commentaries. 
Should I transgress this rule intentionally, I 
must not drink wine on that day, or I shall pay 
half a ducat* to charity. Again, that I shall 
read every week the Pentateuchal Lesson twice 
in the Hebrew text, and once in the Aramaic 
version. Should I intentionally omit completing 
the Lesson as above, then I must pay two ducats 
tocharity. Again, that I shall take three meals 
every Sabbath, consisting of bread or fruit. 
Should I intentionally omit to do so, I must give 
in charity half a ducat. Again, in order to 
subdue my appetites, and to restrain myself 
from enjoying in this world more than is ne- 
cessary for the maintenance of my body, I 
must not eat at one meal more than one course 
of meat, or more than two courses altogether; 
nor must I drink more than two cups of wine at 
one meal, apart from the blessing cup,’ except on 
Sabbath, Festivals, Hanukkah, New Moon, and 


t Perhaps (but not necessarily) a martyr, a common 
sense of Kadosh. It also, however, means mystic. 

2 Schechter renders ‘‘accident’’. 

2* On the denomination of the coins called here (and 
in Ibn Tibbon’s Testament) simply gold piece (Zehub), see 
Zunz, Zur Geschichte. pp. 545, 552, 563, 564. 

3 The cup over which the grace after meals is said. 


nisSis 222 


pny? 9 witpm ja nodw uxw oti on 15s 
oosy Sy at b'nsr prt ja 


Sox gow ,ons xdar Na NNW yor OD 

“nd Is TOSnAD ons AT Tbxw ay or S23 
by TIaYe OND DT PAN yor SD wand 
YIDNY IN OV ms 7? anws xbw nyt om 
mwipn yaw Soa spare :napts> amr osn 
nytp or Sy mays on) .o0N INN 8p ow 
ow yapxy ,mSynS mipxd nwsapn obunbdy 
nav S23 nimyo wow mwyxen :nptas> oan 
ST YIDNW NYT TNAYN OND .MIPA IW NDA 
mum xdow pax? yond > Tayi saprasd sant 
DDIN SOW °D1 OVP TNS TD NPN Odin Ma 
wo any sd ,nm8> ‘wa nos aAnyoa 
mMyoa mp1D °w any}? anws xd) .od wan 
may op minawta ,7D7A7 DDD PIN nns 
sow iyi smxo nyo) OwIN wT) TDM 


t Read wa °Pp °]¥ or perhaps O17) “Wa. 


223 ETHICAL WILLS 


at religious banquets.4 Again, I must not have 
any regular meal on Fridays, nor on the day pre- 
ceding a Festival if that day be not itself a 
Saturday, but shall be satisfied with a single 
course, so that I may enter upon the Sabbath or 
holiday with a keen appetite. Should I trans- 
gress this rule intentionally, I shall have to fast 
a day, or pay two ducats. Again, that I shall 
not eat the fish called barbottes in French and shult 
in Arabic, so long as I do not forget. Even on 
the above-mentioned days, I must not eat more 
than three courses at a meal, nor drink more 
than three cups of wine exclusive of the blessing 
cup, or a cup of which it is a duty to partake. 
And this on the conditions written above. 

Again I must not swear by God, nor mention 
the name of Heaven without a purpose, nor 
curse any man in the name of God. Should I, 
God forbid, transgress this, I must not drink 
more than one cup of wine on that day, ex- 
clusive of the blessing-cup, provided that I 
remember. Should I, however, transgress this 
after dinner, I must abstain from wine the fol- 
lowing day, if I do not forget. If, while re- 
membering, I transgress this rule, I have to pay 
half a ducat to charity. 


4 Such as wedding dinners, 

5 On the barbuta (usually identified with the sturgeon) 
see L. Low, Gesammelte Schriften 11 260. The full Arabic 
name is hut ash-shuli and is identified with the sturgeon 
by the Latin translator (p. 41) of a text published by 
Dozy (Le Calendrier de Cordoue de l'année 961, Leiden, 
1873). I have to thank Prof. A. Bevan for this information. 


~ 


nisis 223 


oy anya xd) .naw anya yap nnyp mwyr 
any mmyo ama Sow gov Sina mw aw 
ord x nawS pioxw > ar $a1 ans Soxnn 
Son mary joro paya an :nd-ox5 ann aw 
Ww .onN Ov> moynRw Nyt or Sy Tay Om 
man Sow xdby on sora '2 apts> yrpxy 
b> vdw vany pwoar nwiana ryS pwSa rp 
bois gow oon on os97 990 aNw yt 
moi nwSwn any anes Ndi poowan ‘0 any 
pid mm ox *ndar mona by pion pin p> bw 

SSy5 mainon ovina Sy an .msn0 bw 


5025 ony ow moms koi ows yauyxdnn 
Sy mays 1’n on .owa ons ow SSox xy 
Ins DD NON OP InN? ]? ONwN Now TIT 
rp oxi iad a8 on D132 bw oido pin 
a ons ov> ovypa ar mw rd os anxd 
yapxw nr Sy aaye) Tnrs ON) nDwR ND ON 
sapax> aywtoxn 


224 ETHICAL WILLS 


Again, that I shall rise up every night to 
praise God, to supplicate for His mercy, and to 
confess. This shall be the rule on such nights 
on which confession is permissible. On other 
nights,° I shall say hymns and Psalms. Every 
night that I am at home, in good health, and 
free from constraint, and fail to perform the acts 
referred to, I must not drink more than one cup 
of wine the following day, exclusive of the cup 
of blessing, unless the morrow happens to be a 
Sabbath or Festival. 

Moreover, I take upon myself to set aside for 
charitable objects the following taxes on my 
expenditure :—Of every garment which I have 
made for myself or for a member of my house- 
hold, costing ten ducats or more, I must pay 
one peseta for every ten ducats. Again, if I 
should buy an animal or a servant, or a hand- 
maid, or land, I must pay at the same rate. 
And if I buy clothes by way of trade, I must 
pay two pesetas for every garment which they 
call fasa. As often as I am bound to say the 
benediction ha-gomel,’ I shall pay a ducat, ex- 
cept when I am travelling, in which case I shall 
have to pay the aforesaid ducat only when I 
reach my home, and two pesetas daily during the 
journey. Again for every bird bought for or 
by me, costing a ducat or more, I must pay 
a peseta. If the price be below a ducat but 
not less than half a ducat, I must pay half a 
peseta. If the price be between half a ducat and 

6 i, e. Sabbath and festivals. 

? The benediction recited in synagogue by one who 
has undergone some dangerous experience, among which 
travelling was included. 


AIRS 224 


s7a5 mawS nd5) moS Soa onpnen 
paisa qaw moda jap moamdiy pannndy 
smnavin nrpw aod moins mdday nrind 
ow xdba ena man maa maxw mod Som 
sanve xboy mbynb nonw and enwyrx xdi,one 
mona bw pisn yin ans ond NOS yp? OY ims 
smoyp> ononn one mm xd on 
pon onan Son onssinn wspad my 
ma owixd mwyxw radon Son 77 os) nnd 
oynod) paint aawy oDonn mw San 221 
moma mMps ox) oan aawy Sd owp jnew 
.DIDDT 1D YIDRW YPIP IN ANDY IN TAY IN 
ODIwD ow Inxw ,7ATIND>S OID TPN ON 
21ND WaRw oyD $D1:mOND pripy ta 55 
qaqa nada yin jz qnaw ,Sounm qaab 
yorw ora sos ain ar yd arynnos xdby 
Doni sora powa ow oom axw taba cmad 
adynd sim mrp maps wd pw Ary Ay 
siaexsn ay mynd) aii aw m1 owe JNRw 
bwe Ty mvod) aiexnD Tw nD). .owe xn 


2 Supply mvyss which is missing in the MSS. 


225 ETHICAL WILLS 


a peseta, I must pay atrifle. For every load of 
wood bought by or for me, I must pay a 
peseta; for every kid two pesetas, for every fish 
costing a ducat and upwards, a peseta for every 
ducat. 

And if I shall be held worthy by God to marry 
my children, and to be present at their entrance 
under the canopy, I shall command them to 
give from the dowry brought to them by their 
wives, whether in money or in kind, at the rate 
of one percent. So, if God bless me with sons, 
I shall give for every son according to my means 
atthetime. And in addition to this, between 
New Year and the Day of Atonement in each 
year, I shall calculate my profit-balance, and 
give a tithe of it. Should I be unable to make 
an exact calculation, I will give approximately 
according to my impression of the proper sum. 
And I will include this tithe together with all 
the money accumulated as above, and the total 
shall be set aside for religious purposes, to 
dispose of as I deem best. I also retain the 
liberty to employ the money in any speculation 
which promises gain, in order to augment the 
fund for charitable purposes. 


All the penalties which I have assumed on 
myself shall not fall due if my transgressions be 
the result of forgetfulness; but in order to guard 
against that, I shall read this through weekly 
if I remember to do so. 

I also command my children (whom may God 
preserve and make worthy of performing His 
will) to take upon themselves as many of the 


nisis 225 


mprw oxy Sw nwo Som .nms mY JNNY 
Iwo pw Sonor .owp new > wp IN 
5 ps mpxw mt Son .powp ow ,mIpN 
sowe aim $55 inxaw aSyod) ante aw 

mxad) 2a wend tm san cP on 
py inpw mo S5p nw oms msNw ,onDIn 
myo 520 aint ,mwa yn mypa yn omni 
TnNw 3,0 751 O25 nwa oDP oN 1D) oat 
—~ yyny m9 °p> aNww no > mow ya $595 
wea pa mw Soa ar Sy anim yor imsa 
PIPw TD1 AWN AwWYNY ,O DIM ay mwA 
INkY ,MNINA ANN mIayy mw Sy any 
inxw pawn prp 7S Sow yd on wyr op 
swyr mr dibos 25 mew mood tow ims 
wm ,o pn oat nbxa nbyy mn 55 oy 
25 asvw mo $55 msn 1275 ama nn Son 
minnd awexw opos ims 1S °5 ay om 
mwan mmw ,mxo 127 wo mwydS 4D W123 
273 

Jo nn omy dso °>y onansy no bon 


3 S adds mwa. 


226 ETHICAL WILLS 


above regulations as may be in their power to 
observe. They shall in their turn ordain them 
on their children, and so throughout the genera- 
tions for ever. And whoever puts pressure on 
himself to keep these rules, and to add others of 
his own formulation, on him may a blessing 
descend. 


And this is the text of the Testament which I, 
the aforesaid Solomon, have drawn up for my | 
children, may God preserve them! That each 
of them shall pray thrice daily, and strive to 
utter his prayers with devotion. Again, that 
prayers shall be said in the Bet Hamidrash® or 
in the Synagogue together with the congregation. 
Again, that each shall apply all his power to 
maintain the synagogues and houses of study 
and the endowments which our fathers, and I 
also, have built and established. Let each en- 
deavor to imitate them to the end that good 
work shall never cease from among them. 


Again, that each shall always have in his house 
a chair on which a volume or two of the Talmud, 
or any other talmudical work, shall rest; so 
that he can always open a book when he comes 
home. Let him read what he can, making it a 
duty to read in any book he likes at least four 


8 Used for study and for prayer. 


nisSXis 226 


Om TIDt oaEw yor bo xbs ona arynns xd 
coms map ody onbap onnm nom ot 
'Sxn one a5 mexn oc) DIN ON |YIawWA 
xo omy iSapw tymxod. incind oom 
Mase) 1 Toyo, eae at oS oa 
sma b> po ay ,omadS omar ,omiad 
oo ama mann: Sanend wxy prim boi 
trons poy nan bs 

225 non aby Nw cn SY ONY ND’ AN 
boa opys 070 Ins 95 Soar 1 Oxn one 
sonv. .omoa inden xonw Stneew vo 
banww .axn oy noon ma IN yrs 
‘nam nyo nan oarp> ind>> 55 ony ans b> 
br Max WPM waw mMwtpAM nwt 
riya .ame> smwy> ans $5 Sanww .2"1 28 
55> ond awn mwyp pop xbw 

Sopp imaa pn ono ans $55 aw) 
7ZP AND IND Is TSN ow Iw Sapo poy 
Dory mo 8p .1ma> waa DD mnDw paya 


msyw po apwa nipd ixy arm .miap> 


4 Some word must be supplied: perhaps nm DYyD. 
sYadds3. ¢S.7pD. 7 Yr. 3 Y mod. 


227 ETHICAL WILLS 


lines before taking his meal. Again that he shall 
not omit to read every week the Pentateuchal 
Lesson twice in the Hebrew text and once in 
the Aramaic version.? He shall partake, on 
every Sabbath, of three meals, consisting if pos- 
sible of bread, and, if not, of fruits. 

Again, that he shall be ever modest, merciful 
and charitable, for it is for these qualities that 
the seed of Israel is renowned.” Let, also, his 
aim and thought be directed day and night to the 
service of the Creator, and be as charitable and 
benevolent as possible, for this is all that remains 
to man of all his labor. He shall also endeavor, 
to the utmost of his ability, to regulate his diet 
according to the rules laid down by R. Moses"! 
in the fourth chapter of the Introductory Section 
of his Code so as to fulfil the words of Scripture :? 
“The righteous man eateth to the satisfying 
of his soul.” 

He shall, moreover, be careful not to mention 
the name of God in vain, to be honest in all his 
business transactions, and to deal in just measure. 

Each of them shall have the obligation to train 
his children to the study of the Torah, and to 
strive that one shall devote his whole life to the 
study thereof. All his children and household 
shall be directed in the right way and in the 
service of the Creator. And it shall be the duty 
of his brothers to support the one who makes 


» T. B. Berakot 8a. 1 T, B. Yebamot 79a. 
11 Maimonides. 2 Proverbs 13.28. 
3 Levit. 19.36. S. renders ‘‘let their yea be always 


yea. 


nisivys 227 


mipw .Soxw onip mnpd> ninw myans ean 
Nipp ow mwapm yaw boa minp> ann 
mayo voy navy Soa obee~ conan ans 
smal wk> on) naa b>, on 

sa °D ton Yon jo wa Ton ww 
Inm>D manw :Synw yar woo ran non 
mvy) mn stan nmay> 15°5) op» inawnn 
boo o7n> aNw mre .tom mptsa boyy mp 
nynynwa Pyosoa sy ym? Sanww abpy 
pipa >") mwp iran answ apa india p> 
Napp ona ovpnyw > myt mab cyan 
nwei yaw bow poy ,zinsw 

pw .>va5 ony ov pom xby ann 
bw poo mirw Sanww .qnosa uno) iNwo 
pI 

syoon via 1095 on tnx $53 any Tw 
INN V3 ANS Ww Sanww .anbs> 95 Ann 
Ina CWIND PIA Ppayw Yn om SD ins 
ono mow So. Stan nay aw Ft 
boa wrod wor aNy iae~nmy ins inn 


9 S. omits. 10 Y ODN). rr Y pnw. 


228 ‘ETHICAL WILLS 


the Torah his life work, to invest his moneys, 
making provision that he and his family may 
live respectably.*4 


Let the elder brother love the younger as his 
own child, and the younger respect the elder as a 
father. Thus may they bear in mind that they 
are of a God-fearing family. Let each of them 
love and honor scholars, so that they may 
have scholars for their sons and sons-in-law.'s 


Each of my children shall be bound to read 
this Will through once a week, and undertake to 
follow its directions. He shall also make it in- 
cumbent upon his children, and they upon their 
children, from generation to generation, to ac- 
cept its teachings,’ in order to fulfil the Scrip- 
ture:? ‘‘For I have known him to the end that 
he may command his children and his household 
after him, that they may keep the way of the 
Lord, to do righteousness and justice.’’ Then 
will be fulfilled in them that which is written in 
the text: ‘‘And as for Me, this is My covenant 
with them, saith the Lord; My spirit which is 
upon thee, and My words which I have put 
in thy mouth, shall not depart out of thy mouth, 
nor out of thy seed, nor out of the mouth of thy 


1% S, adds: ‘‘So that he be not distracted by worldly 
cares from his studies.’’ 


i T. B. Shabbat 23b. 

16 See S. Or ‘‘to perform its terms.”’ 
17 Gen, 18.19, 

% Isaiah 59.21. 


nisiy 228 


borw 12 inona poynody Sanwabds .anb>> 
smaD3 Ina cw yin b5S5D57 war rays 
piwp tapw) .2naD owpds obra anew 
simy ono ans 55 aNty piya pars odrtd 
TAD Ww) IW) .NIMw aMpwann AWD yr 
naan anit >> > yw and nopw to nnd 
ann md pan pan ppiwt $51 .pran pia md 
f 77247 
mosm nip> «amins ono ans b> mw 
bapn .ams o>w wi .yiawa ns ays nam 
Sap> yiad nnxd anny O71 aw poy ons 
3" ams bap> ond new .omby mms 
b> 1D Fy TT ANN ANT oF2a> oar .omdy 
BpnyT °D> ainDw Sapp orp o> wn 
ov) PANN ina NN PIA n& my aw yyod 
NIpd on Opn :vewol Apts mwy> 4447 
“WN OMIT 7 8 OMS OMA NNT IN) ,zINDY 
po win xb pa cnow we nat) poy 


pF he Yas hab Be 

13 Some words must be supplied, or Nimw must be 
emended. 

14 This word, missing in S, must be supplied. 

ts S. ny. 


229 ETHICAL WILLS 


seed’s seed, saith the Lord, from henceforth and 
forever!”’ 


And as often as they read this Testament, they 
shall also read the two letters, written below, 
which R. Moses b. Nahman sent to his sons, 
in order that they may profit from the admoni- 
tions contained in them. They shall also read 
the regulations to which I myself submitted, so 
that they also may carry out such of them as 
they are able. For, from the reading of all 
these things they will derive great advantage, 
provided that they read them in the right spirit. 
Should, heaven forbid, they be by any sad ac- 
cident prevented from fulfilling any of the fore- 
going injunctions, they must hold themselves 
bound to abstain from drinking wine on that 
or on the following day, or shall deprive them- 
selves of something at table or shall give some 
coin to charity as a fine for their delinquency. 
The purpose of this is that each of them shall 
be constantly on guard in these matters, so as 
to receive on himself the yoke of the kingdom 
of Heaven. And let the fear of God be ever 
present that they sin not, for the fear of God is 
life-giving. 

The Letter which R. Moses b. Nahman, of 
blessed memory, sent from the Holy Land to 
Barcelona: ‘‘Hearken my son to the instruction 
of thy father,’’ etc. 


And this is the Letter which the above-men- 
tioned Rabbi sent while in the Land of Israel 


19 For text of this letter see above p. 95, 


nisSsis 229 


TY) ANYD TION VEYA yar pa Ft Dn 
lodiy 

OS INTD'Y .ANIXT ONT wIpw oyD boa 
52 nwo ‘an ayew nvo> oainoA nme cw 
ory oms ba0 Syd oto wyind St yon 
ota ws 7D oop) :viad ona mxy 
7D von wepwoaD Loxy Sy om ondapw 
on natn ids 55 menpa °p 2a Toy? rborw 
ows Sanwnd -paxr ado ndyin ond am 
ow yr yn ond vd>yrw paya omdy iad 
ops idawa iyiow ann ans owd yusn 
mga an mmw -Adbynd ainom Son 7A7 
427 Jom ww. onw xdw intno> os ar 
ims by pipa ony> mptx ymin abso 
bapw ota von ar o> iowy paya .yuiNen 
omip Sy ‘A asp renn) .oaw mobo diy poy 
torn e's ny oD nvr on?a? 

Ssaw vaso >" yan ‘an ndbwwy noasn 
2°79) Pax tow 2a yow .anbxnad 


YASS nvaa 72nn aan nbww nxn nxn 


16 The word omitted in S. must be supplied. 
17 MSS. read 073. 18 S. omits. 
19 For text see p. 95 above. 


230 ETHICAL WILLS 


to Castile, where his son was standing before 
the King.” 


"As a man chasteneth his son, so the Lord 
thy God chasteneth thee.’’? ‘‘The Lord bless 
thee and keep thee’’??—keep thee from sin, keep 
thee from punishment. 


Our lord the King David, of blessed memory, 
begot a son wise and prudent, like unto whom 
there was none before or after him. Neverthe- 
less, David laid on him the injunction: ‘‘Keep the 
charge of the Lord thy God, to walk in His ways, 
to keep His statutes, and His commandments, and 
His ordinances, and His testimonies, according 
to that which is written in the Law of Moses, 
that thou mayest prosper in all that thou doest 
and whithersoever thou turnest thyself.’’?3 More- 
over, he said: ‘“‘And thou, Solomon my son, 
know the God of thy father, and serve Him with 
a whole heart and with a willing mind; for the 
Lord searcheth all hearts, and understandeth all 
the imaginations of the thoughts; if thou seek 
Him, He will be found of thee; but if thou for- 
sake Him, He will cast thee off for ever.’?4- Now, 
my son, measure thyself with Solomon and thou 
wilt find thyself a worm—not a man, merely 
a creeping thing on the earth; yet if thou wilt 
seek God He will aggrandize thee and raise thee 
from degree to degree, while if thou forsake Him, 
spurned and forsaken art thou! 


20 Intheroyal service. 
2x Deut. 8.5, 22 Num. 6.24. 
23 II Kings 2.3. 24 I Chron. 28.9. 


i 


nisyys 230 


sqoon p> amy ia nyna xy dS-uwsp> Osa 
219909 o>oN ‘11a NN WS AD” AWND 
10 Jrow .xvnn yo 24 70w !qqnw nm JID 
lwnyn 
oon ja Pon 24A"y tt bon wnt mn 
op xb pans) ppd 2mm xd wp. WE .pan 
a n7own ns now ,roNd 1 my NIM m2 
pmxoi ympin miawd1 porta nooo -pabs 
mw NTN ANID NY AWD) PNITY) PODwD) 
msi mwyn aws b> nsx Swn yynd =cqtay) 
22 moby ans1 15 tox TY) :ow mIpNn AWE b> 
mypn wea ody ada intayi asx cnds ns yt 
Os pan mawnn ax S21 'A wart maad 55° 
qos) ay qrap waryn on 47> exo wath 
ms °D xxom moby a2 Joxy aon pia 
D"DYN) .TOINT 2>wn ID wor ws dy nydin 
on) yoy aby eabyom 4d, wath on 


SINS AWY) 277 WAYN 


20 Y PD. 2: YandSomit. 2 Y and S. omit. 

22 Y 7M). 23 So the MSS. add; but in MT the 
bracketed words do not occur. There are also other 
variants from the MT. 

24 P, adds ivan (cancelled). 25 So Y. But S wor. 

26 Yomits1qbay. 27 So Y and P.S pr. 


231 * ETHICAL WILLS 


Myson! Take care to recite the Shema‘ morn- 
ing and evening and the Eighteen Benedictions 
three times every day. At thy meals, say the 
blessing before and after, in the proper form. 
Let nothing prevent thee from reading the Lesson 
from the Law every Sabbath. Acquire an ac- 
curate copy of the Pentateuch, and take it with 
thee wherever thou goest, that (the law) de- 
part not out of thy presence, but thou shalt 
meditate therein day and night, for then thou 
shalt make thy ways prosperous and then thou 
shalt have good success.’s 

My son! ‘Cast thy burden upon the Lord !?6” 
for the thing which thou believest far from thee 
is often very near. Know again, that thou art 
not master over thy words, nor hast power 
over thy hand; but everything is in the hand of 
God to do (as He wills). Set thy heart ever to 
the thoughts:” ‘‘Except the Lord build the 
house, they labour in vain that build it,’”’ (while, 
if the Lord build it, they labor in vain that throw 
it down); ‘‘except the Lord keep the city, the 
watchman waketh but in vain’’ (while if the 
Lord keep the city, the watchman’s toil is un- 
necessary). 

Know that the olden sages likened the king 
with woman.* Take heed to stand in the court- 
yard in awe and rectitude; and beware of the wo- 
men (of the court?) never to be drawn by their 
cords. Know that our God hates unchastity, and 
Balaam could in no other way injure Israel than 


as After Joshua 1.8. 2% Ps 55.23. 
a7*Ps..312731: 28 See note on Hebrew text. 


nisiVs Zot 


moana) ,2mary) many wpa Varn baa 
mip Jaan qn>os by bia sara anys nwoy 
2—wapT sapn ow >> Sytia :yawos mansd 
TP) .prpry woin 47> man .naw) naw doa 
nam 2"—pipp win xdi on aws Soa Joy 
>own mi potatos mosn isd oto) oop 
apo joven atm jar 'n by qbwr baa 
PSD YT STN JOD 2p IMs awn -pwd 
onan ta Soaads .qdraa a pri qdw pp 
sw ma mad ‘nox pon Jad qn .nwyd 
22 porn bay won ‘mori 2a pna dy 
' ON) Dw Tpw aw py aioe xd ‘7 on 
39D NAY oN Ty 7D 
ave Joon nen anwsin pon > yT 
VAT 1D) DIA) AKA Axna Toys aywn 
> yt 2555 sqmmaya enyy onbdad txn anm 


opp ywan ayda exo di. sin moresnwiyads 


28 Y pay) oan. 29 P. "707. 30 S. Pp. 

Fie y TOW) OVO. yar, pine. 

33 P. wrongly adds 701. 

34 In the Leyden MS. is the word 7wxm, but partly 
cancelled. P. reads WNT. 

3s Here the MSS. have oan. S. corrects to nan. 

36 So S. corrects from the xX of the MSS. 

37 MSS. omaya. 


232 ETHICAL WILLS 


by inciting them with the daughters of Moab.79 
For he who commits this offence, profanes the 
Covenant of Abraham our father, since this is the 
purpose of circumcision. He excludes himself 
from the community of Israel, the people of 
the God of Abraham. Such a one is termed 
disloyal to God, as it is said:° ‘‘We have 
broken faith with our God, and have married 
foreign women of the peoples of the land.”’ 
He is further termed a trespasser: ‘‘And Ezra 
the priest stood up and said unto them: Ye 
have broken faith and married foreign women to 
increase the trespass of Israel.’’3! He is also 
termed a transgressor, as it is said:3? ‘‘for we 
have greatly transgressed in this matter.’’ And 
he is termed treacherous and abominable, a pro- 
faner of the sacred things of the Lord which He 
loveth, and he makes himself hateful to Heaven, 
for it is written:3 ‘Judah hath dealt treach- 
erously, and an abomination is committed in 
Israel and in Jerusalem; for Judah hath profaned 
the holiness of the Lord which He loveth, and 
hath married the daughter of a strange god. 
May the Lord cut off to the man that doeth this, 
him that calleth and him that answereth out of 
the tents of Jacob, and him that bringeth an 
offering unto the Lord of hosts.”’ That is to 
say, He will cut off the seed of such a one, who 


7 Num. 25. A section which follows immediately on 
the parables of Balaam. 

30 Ezra 10.2. 3x Ezra 10.10, 32 Tb. verse 13. 

33 Malachi 2.10-12. 


NINVyS 232 


amin Sow wax miaa pr Ssned syd 
Was omnas bw inaa Sonn onyn mia oy 
baw S550 inoxy sexi .at>-nn nD sem 
onbsa Syio stpn .omtas on>s oy ony 
nyap2 ow) awn irndsa wbyn unix aoew 
50801 JTD7 NY OP) .AWS IPN .paNn yn 
pppind enprai owen andy ons onde 
WaT > AoNw yonp sapn .Ssw nows by 
bono “aynn wa Sapn .mim ata yw 
oxw .onw> xy 1992) ATS WWE Twp 
pbura Sxawa mnwy) mayim mar ma 
bs na Sym ans awe 'n wap atm 595n oD 
Sap ony Ay mwy 2nws werd mn .4D) 


Wwarmraw roid :msas 95 anw wan apy 


38 P. yon. 

39 MSS. add prsm *9y which is not here found in MT, 
40 Corrected from MS. reading mayim. 

4x S. NWO) NNN. 

42 So MT. MSS. read 7wed. 


233 ETHICAL WILLS 


will have none to call or answer in the tents of 
Jacob, among those who bring offerings and 
serve that honored Name. Measure for meas- 
ure! He bears children unto other gods, and 
the Lord of hosts cuts him off so that he has 
no seed to serve Him. They were transgressors 
in Israel in their body,34 and the Lord will turn 
the wheel over them.35 

My son! Remember me always, let the 
image of my countenance be ever before thee, 
never leaving thee. Love not that which thou 
knowest me to loathe. Thou wilt be ever with 
me. Keep my commandments and live. Have 
always on thy lips the Scripture3® “I ama so- 
journer in the earth; hide not Thy commandment 
from me.’’ And God, who is good and the 
Dispenser of good, shall increase thy well-being, 
and prolong thy life in happiness, and promote 
~ thy honor and prosperity according to thy wish, 
and the wish of thy father who bore thee—Moses 
son of Nahman. 


4 Or themselves. 
35 Prov. 20.26: a figure of retribution. 


eee Sed 19 cL GD, 


nisis 233 


on awe .2apy? Sasa ony ay > am edo 
M1) .72D27 ov AS OT) AMD Ow DN 
my .onns onbexd onan pd inte su 
son Jay yari> nym ims n> mxax 
pis omy aw mam jpn Syne oye yn 
IpYT MoT WAM ome Tm ny Soa ta 

sux nat bar .pipdn sion «xd .pry subd 
amvy> ¢7ans aaNn Os ims OND NWA AY? 
nn yD) Pm omSy 11Ow .PaN Pon copy 
anon $s pasa DIN 1,21INDw Spy ~pnpw dy 
sy M>ow may yom aw7 Ss .pmiyy *90 
snm qnaa bam .pmiw omyi pax 
:$"t oma ta nwo 97>: ar -pax pend) 4xpn 


43 So P. But S omits previous 14 words. 
46S. phn 45 P.omits. 46 P bm. 
47/P AMS. 48S “pw Py) sett ab 
so P sarbw. 


rah A: 
iT é 
:# 


si te id 


a Pe ceunh sia 
iM i Bi rales a tase ts Mf Y ba, 


“ 4 , 4 
js at in ‘i ed walt A Poke od iy HAY rie gh 
3 an ee Late Aes WU pica et 


‘~ y? vm pen ay ' ¥ 


“ a ies Shee fe vee ; ; ey ae bind al eel ra a ey fer’ / 
Ladi f hit be A , a\e ‘ 


AP Wide i , it er i a ‘ 
Hs tp i > el el ty eye UP nila a ages 


i 
rae 


yay eiae jital (40) He tai ual That ae Gl eae 
mt a) - ‘| Wh Ay Faw MCh ey t) Se? 


id ae ty ins A vue pi imrighas 6k oe 
? “ait ary t a Maes 24, Hebvled! 


, / 
(re Ce Me dt 
ie | abng ewe Re) 5 i * 


\ \ val i 1) ee i ‘4 
\ a. te We few ff o lad v ye ¥ me ated Wee h PM gar 
, 7%, +7 3 rete 
aie if; Delis aa 6 rege aan AP a iy tat: i 


¥ 


- 


iba wor ah 
baie Ti 


“Dib pred 7 i i 
hater er 





DID TWD ‘NYP 


PROTHANATION OF MOSES RIMOS 


XII 
PROTHANATION OF MOSES RIMOS 


The interest in this poem is partly literary, partly cir- 
cumstantial. Its inclusion in the present volume was 
suggested to the editor, and the suggestion accepted, 
because while it is not technically a Will, it was written 
in the immediate expectation of death (hence the title 
Prothanation invented for it here). Undeniably it is in 
itself an attractive composition. That one whose end 
was so imminent should indite so artificial a poem is not 
an altogether unique literary fact. Another, later, in- 
stance (of the year 1586) may be seen in Isaac D’Israeli’s 
Curiosities of Literature, in which are cited the lines, full 
of quaint and intricate conceits, written by Chidiock Titch- 
bourne, in the Tower of London, on the night preceding 
his execution on a charge of treason. It must be conceded, 
however, that the poem of Moses Rimos is immeasurably 
the more elaborate and _ recondite. 


Moses Rimos was a physician born probably in Majorca 
and settled in Sicily. When only twenty-four years of 
age, he was arrested in Palermo, about 1430, on a charge 
of poisoning a patient. Such false accusations were not 
uncommon in the middle ages; they arose from popular 
prejudice as well as from professional jealousy. The 
reader may refer on this point to M. Giidemann, 
Geschichte des Erziehungswesens und der Cultur der Juden 
in Italien, p. 237. 


Very little is known of the poet, beyond what his poem 
conveys. There is one further reference to him, written 
in a MS. which was a gift or inheritance from Rimos to 


Rieti. As Moses Rieti died c. 1460, the date of Moses 
235 


wa He, 
DI Mw '7Inyp 

Dw ON MIDON ADIy DD Aawn kn NM AYpA 
MnpoN roa nbn jaw Nba ANS TS °D AN) TION 
[35 mon 4Nbow nAywa manD1 7D yy’ WAM JADA Tn 
sein nx md cnexon 2’yy anon by pei nx wD 
an Nn In noxyd wnwow peo b> pr yun, 
ISP WW ORY NINO NDS AYSIU PR .oyn mB 
SNY jor NAN NONI .TID MaNdbo Tw TAM NA wowND 
Curiosities »Sysxap7 pnx” bw pa MN¥M2 (1586) AMND 
murya oxdon one oxaw op of Literature 
pind Saya pawn pr rwe -"y iansw DDaIDD) ONwD 
mrnnd arby Sax samp nove by inyan upby adda 
PY) Mp any AI wn pws mwa bw inrpwy 

avn mparna pep ba abiw xp nm pw nwo 
IMAM wNwWPN yaw omwy ja prinyma wp>xwpa 
roy wedn °D yy? pp nw Joya jobba onoNn maa 
syn ya ed abso moby Say abdind mim op nw 
mnos) onmp ovpyod non ,oran wa yramnda 
Pa aay asipm odd on oya pon pa weanw mbpv 
by 1pDa Py ar payd yma INS xpos OTAyA OW 
TYTN DIYIYNOINAY SY OYI yoD wy) JJNOYT. .0 
157 AT ORO PS [yTY ryt wd: 

“WEXY nD Jado Am WwST nS ym ND vyD 
IN TND2 Naw Da Pox INN tI HY vw anyrpo mxnd 
379 Jaya Ww] ye Awow nya oud DID MwA! 


: S. and nyp. 
235 


236 ETHICAL WILLS 


Rimos seems fixed for the early part of the fifteenth 
century. The same entry confirms the martyrdom of 
Rimos, ‘‘who died for the sanctification of the Name,” 
and another entry in the same volume records that Moses 
Rimos ‘‘died for the sanctification of the Name, when 
bandits came from the West, and he is buried in Palermo, 
outside the city under the wall.’’ This reference to 
‘bandits’? is not consistent with Rimos’ own account, 
but he, too, asserts that he could have saved his life by an 
apostasy to which he indignantly refused his assent. His 
martyrdom was indeed an act of ‘sanctification of the 
Name’ of God. 


Full discussions of the points involved regarding the 
life and period of Rimos, will be found in L. Dukes, Zur 
rabbinischen Spruchkunde, p. 85; Zunz, Zur Literatur- 
geschichte der synagogalen Poeste, p. 523, Anhang, p. 46; 
M. Steinschneider, He-chaluz, iv, 67; D. Kaufmann, Stein- 
schneider Festschrift (1896), p. 227; N. Slousch in Cen- 
tenarto della nascita dt Michele Amari, vol. ii, p. 186. 


The poem was first printed in He-chaluz (loc. cit.); in 
the critical notes this edition (or rather the Berlin MS. on 
which it is based) is referred toasS. Another edition by 
A. Cahana (referred to as C.) is known to the present 
editor only from the useful edition by Slousch (re- 
ferred to as Sl.). Slousch’s edition (which is to be found 
in the Centenario as cited above) is based on an Oxford 
MS., Cat. Neubauer No. 2578 (here referred to as O.), 
which has been specially re-collated for the present edition. 
Slousch’s French rendering and annotations have proved 
of considerable service. But the Hebrew text is in several 
passages corrupt, though the general sense is clear. Moses 
Rimos possibly had in mind the talmudic story of Eleazar 
son of Durdaya who, rendered desperate by his announced 


niniy 236 


nyo by pes pona cn pin meow noxd amp mn 
winp Sy no, DID DIND NXD) OPN INNA TTwy wenn 
by nD DIOTW OXNP ws WM "D2 ANS OPN ,"own 
waa APN Ayo yO WA OTwY Aywa ov wp 
ONnd ws “ow.> am mw aon nnn vyd pinn 
“wpXY yD NT Oo Sas oxy 019 bw mAwYyoR TDDd 
ana Soa sunn m> ods tow “"y wei ns Sxnb 1b an 

own wip, Sw mwyd noxa ymin “ry 


nxpi oven mw Sw inp\pm yn> yma xb inn Nw 
HYINpIMDY jywrarr as, ,yprt wd ana bw mPa 
TVOMNINYD IYI yoowynwsryod WS, |pN¥ ;m"D AT 
TPwrow wd 3D AT MPV wYDpPN 47 ,"yryND 
DEWODYD, A NOD IP TWIT 37D AT Yyran FAD "yn. 
xxw pripa yeonbo om 3199 qT am “a wrped 
J7> pawos b> bw ined ovo ow neo yb od 
YDP AT pw 
(Sy s207 mpoa "non. Anes ADT AYpA 
[ws pora “nN ONIN AIAN NS onNTp enryna 
mNDo) NAD OFTDN ’y mans ARs CS Caton yby 
by mbyom mawn axyim yo pr°d nym enya C 
nsxoim pendo bw anyon .cmmyna Sl ansom yenbo 
now. ,Tnpopix nd Sy ntpvo (bys aonm papa 
oye ny onray poy (O AD yom 2578 TO ,AyNA”) 
yoym penbo Sw mnanxsn apnyan ar cones coya 
nnyo sia ayn now jox oy aryd o> pa mrpson 
mrna sm $552 aAnsm °> AS .OTINN Mopoa Spdipor 
soon ap oon nwo bw inaynoa m>oyw aweN .mDI7%1 
TORWD we pad NXbon) Wwe WTI 12 ASS Ty 


237 ETHICAL WILLS 


exclusion from the possibility of repentance for his sins, 
invoked successively the hills and dales, heaven and earth, 
sun and moon, stars and planets, to appeal on his behalf 
for pardon. Though these failed Eleazar, his own con- 
trition won its way to the throne of mercy (T. B. A- 
bodah Zarah 17a). Moses Rimos regards the elements 
and many another force in nature and man as more sym- 
pathetic with his sorrow. The poet describes how the 
Universe of Nature and of Philosophy, the Oral and Writ- 
ten Law, Jewish and Greek learning, all masterpieces of 
science, grieve at the undeserved catastrophe that has 
befallen the author. The very Signs of the Zodiac are 
involved in the general lamentation. But his faith tri- 
umphs and he dies with a declaration of firm trust. The 
whole episode is at once fantastic and fascinating. The 
young scientist, proficient in “the three tongues’ (he 
uses the technical medieval phrase), about to perish on a 
trumped-up indictment, spent his last evening on earth 
in composing an elaborate acrostic on his name. In it 
are close parallels to the poem of an earlier Moses Rimos 
(see especially lines 64-69 of the epistle published by 
Kaufmann). Yet amid all this artificiality is seen the 
natural, simple, immovable piety of the man. His ‘‘Pro- 
thanation”’ thus possesses a value which transcends its 
literary worth, though as literature its quality is by no 
means insignificant. 


[I keened it on the last day,' whereon they 
told me that on the morrow they would execute 
me. Woe unto me!]. May it be the divine 
will that my death be an atonement for my 


1Perhaps “‘on the last day (of his life)’”’; or on ‘‘the first 
day of the week’’—Sunday: or ‘‘on a certain day”. 


Nisivy 237 


Np) AN ATay 797 Sy mawna ims wap xdw yry 
pain .mabm monn ,yaxm own ,myaim ont bx 
57D AS .THIADT NDD wd ydy OMT woad ymbmm 
ani nd mob5 oxy nawn a ards Sw inwpad yr xd 
De mw. a amay baa ebm monn xosd 
DANX OPVUNI OPyaY Mmm) mon AyaInw yw 
Pay DM yaun ody MX INND jw. Ysa opnnwe 
vm man monn wap Syaw monn andaw ann 
xav Syna pox by osyoxe ,osinain yton pp $5 
mypa Anneo wo mbmn did) o  annwxa Nd pyy 
inown odwoon b> Sy nana inno jox) .ebon 
mm yuson b> .pnaw dy ‘ma pov) pox NNIpa nNxy 
‘miwon wow. pa -VY¥ YIOWN IP IWIN AND NIT 
DD (OPAT DA Mw MNwINT NDA woNwD NID 
nows Sy inyand anp wm °y rnd ponsn satya 
wa low dy Soowo anys o1voOTpS Nana Nw 
yon bs myo ooRND OWI OdapD oNp w am 
aa mem wy oye > ony ns Dion nwo bw 
ra) .(pNO NP "yy mOSTw n-Nn bw v'd-7'D nw 
mysyn onyponn mbdano nym nymoxbon b> sna 
ay syysn ain by wnoxy meta minyn nowsr 
D1 °D AX pnDoON ADTyo Sym any Joy md w inrp 

Dvn x 7? w nd TNs 


san orn 73 °> oN D'S OY AMS cnInp) 
psaomebds as oaand o-pny pa pans 


wa hen Bon) Pee a aominyd TDD CONN) Wonw 
2 S. omits. s So omny'99/5¢. 4 O. "PDD. 


238 ETHICAL WILLS 


iniquities! In bitter weeping,? without thought 
or reflection, I [Moses Rimos] have taken up 
the pen, crying as I write. I adjure by the 
Lord, God of Israel, that whosoever may 
become possessed of this elegy shall transcribe 
it and read it, and send it to others, until it 
reach the hand of my desolated relatives. 
Indicated therein} is my name, Moses Rimos. 
Woe unto me! (Itisa month of lamentation, for 
through our sins was the sanctuary laid waste). 


Who had believed that, as a churl dieth, 
Would die a sage, a seeker after God ?4 


And that, as an ox is led to slaughter,5 
Moses, the man of God, would be borne along? 


The Attribute of Justice accuses me, ’gainst 
me are incensed 
The Ze‘er Appin and the Ba‘al ha-hotem;° 
The shining Face has withdrawn its brilliance, 
And the Ancient of Days has closed his ear. 
The Absolute Being, One Incorporeal, 
Efficient, Formal and Final Cause, Eternal. 


The Wise, the Potent, the Willing, Changeless 
and Formless. 


A gyi Ys 

3In acrostic. 

4hTeSami3:'393" Panis: 296353" 

Jer. 11. 19. 

6Cabbalistic terms, indicating the divine anger and 
long-suffering. The succeeding terms are derived in part 
from the Cabbalistic doctrine of the Spheres. 


NIRS 238 


SIDI] «AWD IN] mbonom mawny cndbar 
Wawe sani) py onym ,owdipm onnp> 
mp ny? pd yanw 0 Sow Ssnw cnds ‘na 
sarap 7 osany ay saraned mandwn masap 
bh os 09 AwO weAw nA owt .omdyn 

SUIWIPD Ian wsRvAA .waIn om> sn 


533 MD 9D PONT 

om>s wait Sawn nin 
bay navd emdxo1 

rom>oR7 wor awn Sain 
oma pan nay enwpn 

ovinn Oya oy “PDN yt 
DN OI O72) DON 

SOUIN II POY pny 
now) 53 Ins mix vannny 

noap moon wat) Syiw 
mom nwa ayin SD oon 


s S. omits. jos ayes 

7 O. manprn. 8 S. ovmnd. ~— so O. yw. 

© S.omits. 1 O.1yRUMa OM wm. 2 O. mdm. 
Te43s ‘Wp. 4 S. PDS VYyn. 

15 S. transposes the next two stanzas. 

16 ‘“‘Form”’, in the sense of formal cause. 


238 ETHICAL WILLS 


iniquities! In bitter weeping,? without thought 
or reflection, I [Moses Rimos] have taken up 
the pen, crying as I write. I adjure by the 
Lord, God of Israel, that whosoever may 
become possessed of this elegy shall transcribe 
it and read it, and send it to others, until it 
reach the hand of my desolated relatives. 
Indicated therein} is my name, Moses Rimos. 
Woe unto me! (It isa month of lamentation, for 
through our sins was the sanctuary laid waste). 


Who had believed that, as a chur! dieth, 
Would die a sage, a seeker after God ?4 
And that, as an ox Is led to slaughter, 
Moses, the man of God, would be borne along? 
The Attribute of Justice accuses me, ’gainst 
me are incensed 
The Ze‘er Appin and the Ba‘al ha-hotem;° 
The shining Face has withdrawn its brilliance, 
And the Ancient of Days has closed his ear. 
The Absolute Being, One Incorporeal, 
Efficient, Formal and Final Cause, Eternal. 
The Wise, the Potent, the Willing, Changeless 
and Formless. 


sd f1 5 HAS Sy: 

3In acrostic. 

41Sami.3;°353" Ps 14. 2953.43; 

Jer. 11. 19. 

SCabbalistic terms, indicating the divine anger and 
long-suffering. The succeeding terms are derived in part 
from the Cabbalistic doctrine of the Spheres. 


NivRVS 238 


IDI «wD Nl MyDnom mawny cndaa 
YAWN sam) pyix cnym ,o>ipm onnpd 
mp ny > yanw 0 Sow Ss ond ‘na 
ainp 75 osanw ay soraned mandwn asap 
PS oor cpio wD ony ma ow .ondyr 

SUWIPO 3qn wun won om> wn 


533 MDD PONT 

om>s wait Swn nin 
Say navd emda 

com>dsn wr ow Sain 
ona pat nt enawpn 

ovinn bya py “pps yt 
DN OD O79 DON 

(OUIN IN POY pny 
now) $3 ans mks »anny 

noap moon wena Syiw 
mom yw oa ayin SiD> oon 


s S. omits. Beer 121). 

7 O.mmpy. 8 S. ond. =o O. yrnw. 

1 S. omits. 1 O.1yRuma omy wm. 2 O. mbp. 
3S. 7UpP. 4S. PDR VN. 

15 S. transposes the next two stanzas. 

16 ‘“‘Form’’, in the sense of formal cause. 


239 ETHICAL WILLS 


My God, my God, why hast Thou forsaken 
me?? 
Evil fate and corruption of choice,’ 
With a hidden mystery were among my 
disturbers. 
For verily the guerdon of transgression is 
wrath. 
For this my heart trembles and quakes. 
Ye holy princes, fathers of eld, a Lament 
Raise ye, O Crown, Wisdom and Intelligence— 
Love, Justice, with Mercy, 
Splendor, Victory, Foundation, World, the 
Shekinah! 
Again have the depths of Nothingness gathered, 
The Shade passeth on the day my shade 
passes and I die;? 
Were I impenitent to the Lord, I would requite 
Eye for eye—thus did I swiftly decide. 
Abstract Intelligences, Chieftains on high, 
Angels of Peace bitterly weep; 
They whose essence and high quality resides 
in Intelligence 


MPa earee 

8 Abuse of the power to exercise free will on the 
part of his enemies has made it possible for these to wrong 
him. 

* Sl. refers to the fancy that his shadow precedes a 
man when he dies. 


nisis 239 


Ponary md 17535 obs 
ana dipdp oy yan Sin 
3nDI TD oY “IDIYWA PA 

BAWAY AVaAY DY Nox °D 
som1ad tar nso 

myp ody mas wap aw 
APD) 29M AND 22 Nw 

sion AY pam ton 
lnyow 2nd y tI’ ni 77 

PNT ODOY ION) 1aw 
noioy ao ay Sx AD 

py smawe 2/95 mawn di 
26nx¥9 29> 1D py nnn 

mbyn ow od aa obo 
oa 4p ar>wroxdn 


Sauna 27ombdy1 opxy 


7S. 18M. 

1% The MSS. read may. In that case the reference 
would be to Ben Azzai’s maxim in Abot iv. 2. 

19 S. "Ww. 20 So C. corrects, the MSS. read AYR. 

a O.nn. 2 Slnysiamo ony an = 2 O. nb. 

BUS TW 3s 5. 7. 265. C. rx. 

27 So C.; MSS. read ony) or on?yi. 


240 ETHICAL WILLS 


Will vainly moan on the day they slay me.” 
The Active Intellect will make mourning, 
So my thoughts answer in my agitation™: 
For none will be left, fit to receive 
As I can, the flow of human thought.” 
The heavens put on blackness, and sackcloth 
The Spheres have donned as their garment; 
At my death Araboth™ ceaseth; nor yearns 
After its wont to reach out to the sons of the 
mighty. 
Astonished be the heavens” at the cruelty of my 
end— 
HES orbit of the stars deviates from its central 
ine.*5 
As a Lamb, as a Bull they conduct me, 
My hands and feet are en-7winned below”. 
Lo, backwards as the Crab goeth, 
My hands are tied, my neck broken; 
While my executioner at my right is as Satan, 
His figure as a Lion eager for prey. 
Lo, with cry of the Virgin crieth he that appeals 
For the Scales of justice, asking with none to 
answer, 


10 Ps, 39.7. The line may be rendered: On the day 
they who roar in vanity slay me. 


"Job. 20. 2. "Or: there will remain no human intelli- 
gence capable as I to receive inspiration. On Araboth 
(Psalm 68.5), cf. T. B. Hagigah 12; cf. Maimonides, Guide, 
II. 4 on the angelic power of ideas to move the spheres. 
Myer: 2. 12. Or: the reference is to the equator. 
16In these and the following lines allusion is made to the 
signs of the Zodiac. 


nisis 240 


sworr ban ona o 
Sax nvy Syrian Sow 

WIN AYA NI w yo 
bapd joi ANw? Nd °D 

pws Sow nypy 2°nDD 
pwr miatp wad ow 

o>y595 oniD> ow 
pun xd mi many oma ar 

rods 2 pwd wawnd 
mo nvsaDN> orow iow 

aig) rap moron Saby 
my dar 2Mox> wads 

smundn soninn Sino 
wID “NSAD MITINN IF 

ITY? DAY) ND DP 
ows yn Sy yD wn) 

sF05 AIDD TPAND WPT 
Saip pyis mina npyx jn 

my pr Ssw vw ND 
2 So C. (after Ps. 39.7); MSS. read bon. 


2 0.109. 3 S..yow. 3 O. non. = 3 S. AIbM. 
33 Sl. opNIN. 34 O. Sora 3, S. yn. 


241 ETHICAL WILLS 


Chastized is he as by a Scorpion,"? bound” by the 
cord 
A bent Bow is directed against him. 
Lo, as the Goat is rent they fain would rend me, 
Woe to the eyes that behold such a thing! 
I could drain in a Bucket the tears of my eye 
Until the Fishes might swarm therein. 
Moan and lamentations’? the planets?° 
Will raise, confounded are the errant stars; 
Saturn is idle, that dependeth on me, 

For my wisdom is become a cast-off counsel.”* 
The just man perisheth, a soul noble and true, 
Jupiter” sighs, that attends at his steps,”3 

Mars grows pale for a skilful healer 
Condemned and slain, whom the prince of 
peace hath spurned. 
Majestic in beauty, of the shining face, 
Venus withdraws her light at the death of the 
innocent; 
Mercury is anguished for a ready scribe, 


7] Kings 12. 11. 

18 Or pained, wounded. 

19 Ezekiel 2. 10. 

20 In the next lines various constellations are named. 

21 Cf. T. B. Shabbat 156a. 

2% Note the many word-plays which are untranslat- 
able. 

23 Isaiah 41. 2. 


NIRV 241 


Sana Sami anpya spr 
MND INDI NDI Nwp 
sPNYOW “TIM YOWD JN 
Wm 7D aryd ow 
yy myot Sta nda 
$3777 7? OTD TY 
no5 ani “arp Nin 
791233513 O° D122 Nw” 
2300) 473 (Naw “mawn 
oma >w) “ayy «nan °D 
JON] M7 Ap? 4e1aN pix 
m2 15395 iasap? px 
1018 NDI Sy MD OND 
sn eondy aw Syn pat 
VI YA OPYY oD Tn 
9p) NTA WI }ON AN 
no aio Sy wt aD1D 


36 Sl. sp; S. DVD. 37S. NYY. 

38 O. on and ona at ends of lines. 

39S. Opr TM. 40 OQ. mar”. ar 

2 S. na5w). 4 QO. Innan. 44S. ANY. 
sS.nmbv. 96 O.y. 0 S. oa. 8S. JON. 
# O. %y(?). so S, 5”. 


> 


242 ETHICAL WILLS 


In the three tongues*4 was he proficient. 
Lo, even the Moon refuses to shine, 
’5’The stars are eclipsed on theday I amsmitten; 
And o’er the Sun, tented among them, 
Darkness shall spread when I am put to death. 
The Origin of Being—Matter, Form 
And Privation—will make moan as do croco- 
diles; 
Nature and Motion, Extension and Depth, 
The External Mould, the Form of Species.”6 
First of matters, the Hy/é,?7 devoid of action, 
Which does not receive the forms, 
Potentiality resides therein always— 
Over me they lift their voice in tears. 
Trembling has seized the Four Elements, 
The Principles of Action and Passivity; 
Composition, Mixture, Fusion—dqualities 
Which are Emanations from on high. 


The Four Compounds are shaken— 


24 Probably Hebrew, Arabic and Latin. 

2% Job 25. 5. 

26 Various metaphysical terms are cited in these and 
the following lines. 

2 The Greek édAn. 


Se 


nisi 242 


pp. mn amnwdr wowa 
bay sdi ny ay in 

snd oy eMiIND 1p9 
Sax o73 ow wows 

ona oy nw Jen 
TNS) WON IT ews 

D IND WY? SIHo9) WIYM 
S71) PINT AYN yay 

:oron nas mnsyn mdnn7 
say2°Synn onond pws 

nbapn pr miosn Sy 
57977 1 “PON NNIWPNT ND 

rod1p °Da2 un dy) 
mimo yanks onins my47 

o>yanni pb>yip »manr 
mb wo ANY M3290 

rooxeei on bynn aE 
YIINT Da wn 


O. mnw> mw>wa. 

S. mugen. 3 O. omp>. ss O. 7887. 
S. "D7. 56 S. AMP) pny. 

S. Tan Yom mawer. 38: O. poyn. 
O. mvax; SI. ms. 


243 ETHICAL WILLS 


Mineral, Vegetal, Animal, Rational; 
Controlled by matter, Nature’s servitors, 
Inert with but faculty to combine. 
The Vegetal Soul seeth (my calamity), 
The Feeder, the Grower, the Engenderer, 
with their satellites, 
Whose essential motion extends upwards, 
Whose eye hath pity on their organs.” 
The Sensitive Soul is troubled, Sight, Hearing 
Smell, Taste, Touch—all external; 
The Common Sense, the Imagination and the 
Judgment weep, 
Also the Desiring and the Moving Sense, being 
internal. 
The Practical Intellect with which men know 
good and evil shakes with anxiety. 
Arts,?2 Ethics, and Politics also 
Cry with a bitter lamentation. 
The Theoretic Reason trembles 
With the Material, the Acquired, the Active 
also. 
Axiomatic principles with the derivative, 


28 om->> means organs which the vegetal soul keeps 
alive. 29 SI. renders: ‘‘L’Industrie.”’ 


nisis 243 


52701°n nowy) on 
YauM TY ANINA omy} 

-@99NNT 1p 7 ona pS oon 
nns7 wen eames 

omnawe oy pdm Srp yr 
sn Syn oxya nnyun 

som>> Sy espinn ary 
YOY MNT Nw mw 

DNSNA wiwy oyy nn 
eyo WYO OY MID ANwy win 

:0p3 TSN yr eatin 
mst >yyn Sow wyr 

mo pIp 1D YT aw NYT 
mmm oy nin) @maxbn 

son Da DI MPs 
opyn own wyr 

ox Syrpi mIpN oN 


‘mT 402 pwr Sowin 


S.°mx.. = &_~<C. mp. 

S.nanna. 6 S.nn. 4 S. pd San. 
S.mm. 6 S.onn.  & S. yown. 

S. omits last two words. 6 S. INYyND. 

O. 75x yp. 7 S. 7wyn. 72 D0 is correct. 
S. mobo. 4 S. Dy. 


244 ETHICAL WILLS 


Treachery attached to my person they could 
not conceive.3° 
Existence and Essence, Accident and Substance, 
Genera and differentiae, individuals and species, 
Properties and accidents, the abstract, the cor- 
poreal, and the power pervading body, 
Over me utter lamentations. 
Moan in dire pain, O thou Written Law, 
And thou Oral Law for me raise a sigh; 
Grammar and Masora, Rhyme and Script— 
Weepeth Ibn Ezra, lamenteth Kimhi. 
Bitterly cries the ‘‘Guide of the Perplexed,”’ 
The Secrets of Prophecy, the Homonymous 
names; 
The Meanings of the Laws3' weep over me, 
The views of the Mutakallimun, the principles 
of the sciences. 
The structure of the Chariot, the Act of the 
Beginning,3? 
These lift up a lament with the Secrets of the 
Torah; 
The theoretical Cabbala and also the practical, 


30 They refused to believe in the poet’s guilt. 

st The ‘Meanings of the Laws’ occupy much space 
in Part III of Maimonides’ Guide, Prophecy is treated in 
Part Il, Homonymous names in Part I. 


82 Cf, Maimonides, Guide, iii. ch. 1 seq. 


nisis 244 


sboown xb mnxy> pat tna 
OXY) Tp sn) Mw” 

orn ows pSqam 7np 
sowa Stay ipnr indo 

ey ump Sy Aa MD 
an2av min smn >>> 

somNm oy mp Syaw atin 
anD1 NN nD) pap 

2D INT NUY JAX m2 
oD127 W173 py? 

mow Any mNIal nD 
oi °Sy mxn yp 

IMDoN wrAwY ODI NYT 
MVNID MWY) MIDI AwyD 

Tn AnD AN D3 Ne? 
smwyon oy moapn noon 


7s So SI. corrects. S. reads: ‘oxy> pat nian, O. 12 
pXY) PII TT. 

7% O.mmDime. 7 O. rrp. 7% MSS. xd (mw) uw. 

77 S. omits 122 MD and at end of line reads o’y pA. 

& C. and Sl. correct to °my) 9°»; O. reads %»; S. 
reads mn for °m). 

sx C, °NSN “7D. 82 S. °mopn. 

83 O. mpbyon. 


245 ETHICAL WILLS 


The Book of the Zohar, the Book of Yezirah. 
The Midrash on Ruth3 with the Song of Songs, 

The Book ha-Bahir, the Sefer ha-Razim; 
The Seven Halls—all the volumes 

Of Nahmanides are set in agitation. 
Woe is the day I am slain, a mother’s pangs 

—Alas for Philosophy—shall come upon her; 
Human inquiry shall be utterly dismayed, 

(Crying) ‘‘Must I be robbed of the walker in 

the middle-way ?’’33 

Logic shall veil its lip3#— 

The art of Dialectic, what shall become of it? 
Poetry’s grace has passed, imagination 

Shall be lost to it after the death of Moses. 
Porphyry feareth and is disturbed, 

The Categories and also the Interpretationss; 
Prior and Posterior Analytics, 

Topics, Sophistics, Poetics and Rhetoric. 
Mathematics, learn ye to sigh 


324 A cabbalistic work still extant. 

33 Between mysticism and rationalism; or the re- 
ference may be to the Golden Mean. 

4 Levit. 13. 45. 

% In what follows several works of Aristotle (and 
Averroes) are named as sharing in the universal grief. 


84 


NMIsVys 


4X” I] WTI DD 
Dyn TY oy nin wat 
pn BD Wan pp 
on pon b> mba nyaw 
sor on 3m ja bw 
sop °San ns OPN 

75 sina’ sepipiban 
TIAN TAN mwas AYpn 

TSUN IMIS sYsONT SS aw 
ann muy? opw dy 

ITWYN md eID NN 
Wot 27D AoA Oy) 

WD ND ANN TA R¥D Rd 
npd) spp | Ib IAN 

nS pm miaoson 
nbn OY WONT ADD 

sasbm aw oNyorm my) 
apd 9 nyti>om 


3S. myxon.  % S. mbpum. 9 S. aaa. 


91 
93 


BP tien ty bh el ph 9 9 O. MN’ ND. 
S. pw; C. myo cnn. 


245 


O.n7yn. 8 S.pby. 6 Sop 7 O. Syaamw,. 


246 ETHICAL WILLS 


—Geometry and the Science of Numbers; 
Music and Astronomy. 
How hath Natural Science become desolate! 
Physics—how shall it be content? 
The books of the Heaven and of Generation; 
Meteorology and the treatise on the Soul, 
The Sense and the Sensible, the book of Per- 
ception. 
Straying they wept, the divine sciences,%° 
Abstracted they from aught material; 
Causes far off and primordial, 
The book Lambda?’ crieth in pain. 
The tumult of death, dizziness hath seized me, 
No more can I grieve, for they have sent the 
message: 
‘Tomorrow thou diest!’’ Alas, for me, poor man, 
Dragged and cast out for the funeral of an ass!38 
My sadly sorrowing mother, what wilt thou 
miserable do 
When the ill tidings shall reach thee? 
“Delight of my eye, crown of my head!” 
Thus wilt thou mourn over me from a fountain 
of tears. 

36 Theology, i. e. metaphysics. 

7 Book XII (A) of Aristotle’s Metaphysics. Cf. 
youn anv mo pon 7'pdn ma own qpxd by prvopxn N3 
worxd, ed. Landauer, Berlin, 1903. (Commentaria in 
Aristotelem Graeca, Vol. V, Part V). 

% Jer. 22. 19. 


n Hiss 


n2vnm NapD IM 
MANNA OY XPD 
INaTyi “px myavn noonn 
WD) “PN Yow TDD 
SINT ADD ODN ADD 
7Y DIT ADD Ow MINN 
2871 WDD WMT win 
nvaYNT 1D) "1240 
“INT 1D MWWHW WRN 
NYWRAT Mpinan mad 
Sosa tnd aN. 
HOUNN PAWT Nin nayo 
9085 indw od ay aid Sow wd 
ny °5 Ns Emon AND 
Sona nap 7owm sino 
WYN TD ON IY MAYIO 
myiown > yon awe ny 
WRT NIWY Py TON 
2omyOT Tpoa Sy “pon 


94 O. moIDNN. 
9 S. sna; O. nN. 6 S. ms. 9 O. wpnn. 
98 S. has min here. 99 S. IBD. 


246 


roo S. INIMN pay; C. Ww}. wr ~S. omits these two lines. 


247 ETHICAL WILLS 


Thy tent has fallen, what wilt thou do my sire? 
Passing evil will thine old age prove; 
I pray thee forgive my sin and my debt 
If I have not becomingly honored thee. 
Lo the loud treading warrior, Satan accuses— 
The creditor has found how to exact his due39; 
Yet know, O my friends, that I am not slain 
For some dire offence that I have committed. 
Deadly poison, they assert, I planned 
To be put in the dregs of the cup of trembling? 
For gentiles who died: I was not guilty. 
They have crushed out my life on this false 
charge, 
But the Secret of the Lord is with them that 
fear him—but for ‘Akiba‘ 
And his band my feet had well-nigh stumbled, 
When I saw I must die without cause; 
But ee Lord is just in all that cometh unto 
me /4? 


The Chief prosecutor offered to save my life, 
Were I to change my Honour and serve his 


God; 
I answered: Better death of body than of soul, 


39 Cf. Gen. Rabbah 85 § 2. The poet, protesting his 
innocence of the charge on which he was condemned, 
admits his sinfulness towards God on other counts. 

40 Isaiah 51. 17. 

41‘Akiba was a striking example of fidelity even 
unto death. 

# Nehemiah 9. 33. 


Nisis 


"a8 mwyn mo mbpi nD 
Snapreman my 7 Two AD 
aim yw ° 25479 Sn 
spntas 812 8> on 
IVD OW WHIT NID PRD 
In may ain bya een 
JITAN RID YIP YA 
nacnny Simpy dy 
NYY? °D 220 -DIN NIDA OD 
m>yrnm pid nyap ynind 
nyys s> ino obdryd 
sobyn nia yn ompsn 
sarpy ‘595 peed own ap 
45 pI DYND Pam 
map 85> Sy omp omsna 
by san bo by paxn ‘ns 
wen Sxmd six mw no 
os wos ay5 pox TAD ON 
WHI MOD DN 2 wpm ay 


v2 S. bynpn. —s 3: S. and C. 170K. 
4 O. 38; S. WETS Wwe. =»: S. nay. 
106 S. MPI. 


247 


248 ETHICAL WILLS 


My portion is the living God, and the dead 
shall be his.4 
Set am I as ordure and refuse, trodden by every 
foot, 
For the cruelties of earth have destined me 
for death.*4 
Who had believed this of Moses Rimos? 
I am the man that hath seen affliction !4 
The bitterness of death hath passed,** yet alas 
For my calamity—I that was in the flower of 
my age; 
Four and twenty years I have lived, 
A man whole and with all his desires. 
The end of the matter!47 The Justice of God I 
acknowledge,# 
I confess and declare: ‘‘Verily I have sinned!’ 
I have done wickedly, but the Lord is righteous, 
I entreat Thee, O Lord, forgive my trespass! 
Sustain me, my Rock, and as an atonement 
Be my death for my sin! And with the soul 
of one confident 
(I cry): ‘‘In the bundle of life let be bound 
My soul with Thee unto the end of days! 
[Here endeth the Elegy: it is a dirge which men 
shall chant, and it shall be for a lamentation !]5 


43 Exod. 21. 33. “4 Or: for men threatened me with 
a cruel death. “Lam.’3. 1..°°“I.Sam.’15. 32.0) #Eccles: 
12. 13. ‘On the recognition of the zidduk had-din, 
see the editor’s Annotated Edition of the Singer Prayer~ 
Book, Notes to p. 317 sq. “The ancient formula of 
confession: T. B. Yoma 87). 50T Sam. 25. 29; Dan. 
12, 13. 51K zekiel 19, 14, 32. 16. 


nisiys 248 


2b pm nomonn ayn pon 
pinan 280535 55 e7owin DIN) ND 
10919 PAN NVADN NW °D 
pio7 mwa Sy nxt poNn on 
22) ONT IDI OIN 
%% 8 OO MINT IN AD 
RANI. ony wo maw dy 
by my Oawyl myaIN 
np boi sdiba en) 
piss Oy pam at yD 
onson Sax DIN Tn 
DIST ‘MoD onyws 
Pnows °S Sinn s3d so 
TID BEAM NS -MIYD 
mappAND WHI -ny Sy onmD 
TS nn OYA AINSI 
Ipon YP NS wDI 
mata ypd> van munpi yen AYP) aYpr non 


17 Only O. adds this word. 

18 Sl odin. 1 So C. O. non IN. 

11 S, omits these two words and reads ’n’7 "5D, Sl. ?nN. 
Tit 0 Ate B uz $, Nn. 

13 S, suggests PONN "DIN. 

14 O. omits and ends with 13) obwn on. 





apy’ 7) oN ‘I mse avid 
yuma naw 


THE’ STUDYVOF THE LAW 
COUNSELS OF THREE GENERATIONS 
BY ABRAHAM, JACOB, AND SHABTHAI 

HURWITZ 


XIII, XIV, XV. 
THE STUDY OF PHE.EAW 


COUNSELS OF THREE GENERATIONS. 
By ABRAHAM, JACOB, AND SHABTHAI HURWITZ 


The Hurwitz family derived their surname (which is 
spelt in a variety of ways) froma city of Bohemia, (For 
a genealogical table see Giidemann, Quellenschriften, p. 
104). Testaments by three generations of the family 
are represented by selections in the present volume. The 
most famous member of the family, Isaiah, is not among 
them, but his son Shabthai (Sheftel), who edited Isaiah’s 
popular ‘‘Two Tables of the Covenant”’ (Sheloh), occurs 
third on the list. Thus we have the grandfather Abraham, 
his son Jacob, and his grandson Shabthai. The Testament 
of Jacob is sometimes wrongly attributed to his brother 
Isaiah (see e. g. J.E., vi, 466). 

The three generations cover a considerable part of the 
sixteenth and seventeenth centuries. They were first as- 
sociated with Prague, which suffered disturbances. Isaiah 
Hurwitz is attracted to Safed, the home of the Luryan 
mysticism; indeed the Hurwitz family did much to spread 
its influence in Eastern Europe. Shabthai died in Vienna 
in 1660. 


The Testament of Abraham Hurwitz is entitled pbm: w 
‘‘Some inherit’’: a title taken from the Mishnah (Baba 


Batra, viii, 1). ‘‘Some inherit,’’ says the author, ‘‘and 
bequeath wealth...I have nothing to offer but a rule of 
righteousness and guidance in the fear of God.”’ The 


: 250 
J 


Thawed awa 
apy 7) amas ‘I MN app 


yu nay oN 


(OW OIRA ans mow ns mnnpd pan nnpwo 
jyyE way >oynp Noy] Pw MDDD) MoMA. NNN YyD 
sno.) aby ponrn nbwby bw abay nexn "p77 
mnpwon yy moat mvoy meso opp> ons iby 
xxoi xD ,ODTIDD ANT NIT ANawon a yer nam 
map m8 aNd wronw Chopye cnaw wa Sax ,ora 
woe si cio "moan mm> ow, mye Sw yrpn 
2py? 2 |NIOT OFISN MN AD OWN, ww 7D) 71a 
» 2y nonva Nn apy Sw ANIST WS w onaY WI 72) 
man mipbprywa j5end jy pyns myewd myn 
yon AT pew n> >usn 
mwyon Sw son bya pona adn absn mon nwby 
YT ANT mNwWN7A DAD OID .AAwY yay Mwy wen 
sna pun mye apdy may mat ny ww wD 
noxai xno yw ocnonn nan bw mma nex nbd 
NYRI ONIT TTT as pad mata py nnpwe mary 
JN mwa jyna ap) enawy .mnimn 


Dew ow "pom w, mse prin amas dw msn 
poms w, AanoA ITA .CN ‘NNN NAD AwoT yo 
Dnyw> ON 9D DIN? 2 PSD UN Tow... Ma pon 


stomesm bo. ome em mnoxn meni ya? 
250 


251 ETHICAL WILLS 


whole lives up to this noble exordium. Equally beautiful 
is the Testament of the son Jacob, which takes the form of 
Notes to his father’s work. These Notes were completed 
early in 1616, and the first edition of the Testament of 
father and son appeared together soon afterwards in Prague. 
Shabthai’s Testament appeared for the first time in 1690 
in Frankfort-on-the-Oder. An interesting edition is that 
of Amsterdam, 1701. It contains all three Testaments. 


Abraham’s Testament consists of 18 Chapters written 
largely, as are Jacob’s Notes, in rhymed prose. The whole 
forms a fine body of ritual and ethical teaching. In the 
Introduction to Abraham’s Testament is the well- 
known Parable of the Three Friends (Money, Kinsmen, 
and Deeds), the last of which alone accompanies the 
dying man to the grave. (On the history of this Parable 
see Revue des Etudes Juives, xviii, 83). Abraham Hurwitz 
obviously derived it from Aboab’s Menorat ha-Maor 
(§ 278), which took it from Abraham b. Hisdai’s Prince 
and Naztrite, a Hebrew version of Barlaam and Josaphat. 
Jacob’s Testament consists of 52 Notes to Abraham's 
work. That these Notes deserve to be called a Testament 
is clear from the fact that the author so describes his 
Notes several times. At the end of Note 40 he directs 
his children to read the Two Testaments annually in the 
penitential season (Elul-Tishri). 


Shabthai’s Testament consists of Introduction and 29 
paragraphs. The whole Testament is a notable example 
of that combination of legalism with mysticism, which is 
found in Nahmanides and other famous scholars of the 
Middle Ages. 


Another important point in Shabthai Hurwitz’ will is 


nisiys Do 


by msm en mp mp xd .nxm aby mopman pupa 
mana .vas Sw ynand maa bw any nwada apy na 
NDA TY! D"Ns ASP yon yyw nw ndonna yu aden 
by mANIST wom? a) aan mex by anesan mnon 
smi Sy pmppmpa 7'n nwa mNwN7n Oya aye naw 
n> X’oN OTIwWwOX NINN NA AAwn ANY .AyIN 

sim adsn mon wow 55 ns 


103) ,OpPID wy mnow a> w omaN bw mNixn 
oan mo$oa wanan ana omnn> on wa by mann 
mnoapaa | .nyapw) nynt msn by mp axiap xn 
owyn oanp oo sanann nedy s’y yrpn Swor xxi 
why mad non nx mobo ofp INNA pr ws ,waw 
JD pnpASA TAA pysara py am Sworn mdin? yn 
YN OFAN MN mp> AND .Q"D AT wy anow 
YIP. ANTM n'y Fpyo) amax>d "son nn, 
pydja, bw maay apnym “pnm qd0n 72,0 ims Sap 
mwy apy Sw moxm oxton ja oman bw (yawn 
Tosa mim yas omna8 med mim one owns 
DOYS Tan yMN MDD Noxa AN owd JA mw 
P12 NX MSD NT OYIING Naw ADA wnt owa.nonms 
oy xia p> mw) mw 222 7m meixn ony ms ximpd 
2 Nwys 1D) mwa wid qrop wnt Stam Oya pan 
.Crwn—dybx) awn 

PS yo Ayo omwy motpa Ad wonaw zw ANxn 
moban nan man by qmn naw kn oom mNisa 9D 
DIM JOM 2 Ww Pw OP HDA X¥OIN ONDA NM 
eran on Sy ons ovomaD 

noyon xm nay mesa maewn i> w ams 737 


252 ETHICAL WILLS 


his profession of faith. Confession of sin by the dying is 
old (see the Baraita in T.B. Shabbat 32a). Nahmanides did 
much to strengthen this custom. (Cf. his Torat ha- 
Adam, ch. iv). But with regard to the confession of fazth 
the formal habit does not seem older than the sixteenth 
or seventeenth century. ‘Akiba in the first part of the 
second century died with the declaration of the Unity on 
his lips, and a similar declaration was early made by the 
dying. Again, Jacob on his death-bed asks his sons 
whether they have any disposition to dispute the divine 
monotheism, and they reply, ‘Hear O Israel’ (our father), 
the Lord is One (Gen. Rabba 98 § 3 and parallels). But 
Shabthai Hurwiz gives a much more formal profession 
of faith. Starting with the cabbalist thought (quoted 
from his father) that in the hour of death a man’s mind is 
liable to disturbance, and improper thoughts may find 
entrance, Shabthai proceeds to declare in advance that 
all such thoughts are null and void, and follows this up 
with a formal enunciation of his creed. In several of the 
later Wills the authors professed their faith also in the 
Thirteen Articles of Maimonides. David Friesenhausen 
(c. 1750-1828) writes in his Testament: “I believe with 
perfect faith that the whole human race, Jew or Gentile, 
wise or ignorant, righteous or wicked, will enjoy felicity 
at the end, after bearing the punishment due to each 
according to his acts. And I further believe that such 
punishment will be for his good, for without it he could 
not be fitted to receive the happiness which the Lord has 
appointed for him.’ Joseph Landau (d. 1837) asserts 
his faith not only in the Oral law, but in all true interpre- 
tations which may be made in the future. 


nisSis COL 


mv) pny xi ayy mmay Sy mpown anno 
sy yom) ja men .c.2"5 naw daa dna sn-nan ms 
pap bw "oN nn,2 7y) mM ame ns pmb natn 
INSTOY MSD AN NT poy Sy nrminnd aor baw 24 
MNS SDYpy .TwWy yaws ww Mwy wer ANT 1 pI NI 
mY ap) ws oso bw pwsin pbma “ms,3 anor 
hw Aywa was Apy’ oO. .MTPA MND. MDOT WAP 
poaaba w sow :on> sox yiad snp obi yo mw: 
Taran Ssw yow, 29 ox om 2a"apn by npibno 
MPN) ,"T py M's MWAH TAT ws “ns ‘7 wads 
ynaid onay bw "poxo or, bas wad pert ons 
pbaipon yryna Sno sim .pyt) yD ANY Nn 
an|D om Is> apy Juv amp nyway Cran Sinw) 
oxw yrpp> nyt mow sim ocm ,Osnw onbxa cad 
noo epaw xd Sinan Sua ae ar tat ye addon 
pusyo yoy Sapo simw anon “pya odd NIT |ND”D 
nS OanDT Ww yon maw MamMNo ms wv jondiyd 
syreap yt.o’aocn bw osapyn awy mydy oy anno 
POND ON, DINNISA AMD (M'_PM—"pN Jya om yp 
yaw oon Say ox mm penn ynn bow moby nora 
b> Ws CAINS, PANNA WIN PT YP yw ww pr 
POND UN TY) .pwyo Dd 1b MSI wHyT NN Nw OTD INN 
nyndo o> am xd myba cay anaw> mm om wnyy 
"2? Aor wos > pasa ws mw nw bapd -wow 
mp Syaw mina pr xb innox ns wit C"xpn nwa np 
otny opon “pobny owpnm oven boa oi oD 

won $> rp ay wind 


253 ETHICAL WILLS 


I 

Now the proper times for the fixed study of 
the Torah, twice daily, are these: (a) In the 
morning, before breakfast, immediately after 
leaving Synagogue. Nothing must be allowed 
to interfere with this practice, so that you may 
fulfil the text: ‘‘They go from strength to 
strength,’’? from house of prayer to house of 
learning. At all events never leave home, even 
on necessary business, before studying a passage, 
or even a single rule or sentence if the matter be 
very pressing. (b) At night, immediately after 
evening service in the synagogue, before the 
evening meal, and again before retiring to rest. 
It is good to study early in the evening, before 
supper, either the whole or the greater part of 
the set portion, for eating makes one drowsy, and 
in that condition one is unable to learn. Do not 
trust to your power to rise before dawn, and to 
read your appointed portion then. As likely as 
not your sleep will be too strong for you. Night, 
say our Sages often, was made for no other 
purpose than study. I have already spoken at 
length on this subject in the second part of my 
work Emek Berakah, and also in my smaller 
volume which I have named Berit Abraham?, 


t Ps. 84.8. See notes to Hebrew text for this and the 
next following quotation. It will be observed that this 
text is frequently quoted in these testaments. 

2 On these books see J. E., vi, p. 466 f. and references 
there. 


2 Two sentences from T. B. ‘Erubin 65a are combined 
here into one. 


NIRV 253 


S 

ory Soa mtind ony ynap> ean yon 

T>ONT OTP APIA :aqyay Apa ovpyD 
8"D 727 owas Ippyn xd) .n"a mex’ ANN PD 
bono 1D5> pippm w”pnw TD .n’ta pipyd 
Boy) 291 waten mad non map an, 
"psy poy ows mab yin apna ibn bs 
ons 725m ompo bnew ay ayy Joy Nn 
[PIViT PIN] ON IMS prop ODN IN INN PT IN 
myx? ans 30 71055 ayapn 97 adda 
onp 29 n> on and) aS>oxn onp n’a 
onp adSa nonna m10d5S aw .naow 
> ONT OD 127 Iw MyapA yw m>oRn 
ber 71095 nhia> pr mi .oyw oop mayan 
ayy itadm apian Ss oT Dynw iDyDN 
[211 7221.49wm o> dy ADM Now °D .MIyrapn 
esp 71d sds wd>5 sna xdot moipa naana 
w"y 2’n MD73 poy “MDD AM conD7NA 73D) 
Sy ONAN MID PNNIP AWS JOP DOA 


tT. B. Ber. 64b: ndIon map NYY RYN ID Nb 2°35 TDN 
1957 ONY AD 7D Yap) AD ANA poy wr>ton Msy 
nn dnp. 


254 ETHICAL WILLS 


in reference to the saying of the Rabbis, ‘‘ Night 
is the objective of day.’’ So I command you to 
study every night before going to bed. Even in 
the short summer nights read a little before re- 
tiring, to fulfil the injunction, ‘‘ Thou shalt medi- 
tate therein day and night,’’3 and fall asleep 
straight from filling your mind with the Torah. 
[And, let your reading be audible, and with a 
chant]. King David said: ‘‘Thy statutes have 
been my song,’’4 i. e. he read the Torah as a 
melodious song. IJ have often had to blame you 
for your habit of reading silently. 


II 


I, on my part, order also that before the 
coming of the great and awful Day of Judgment, 
I mean the New Year—ye shall read through 
this Testament of my father and teacher, to- 
gether with my Notes.5 Dothesame thing dur- 
ing the Ten Days of Return,® for all that we 
have written is inspired with the Fear of Heaven 
and is meant to be an incentive to the fulfilment 
of the Torah, the performance of acts of piety, 
sincere Repentance, and pure love of God. Our 
words should summon you to a God-fearing 
frame of mind, and they will have this effect if 


3 Joshua 1.1. 

4 Ps. 119.54. 

5’ The author, Jacob, writes his Testament as a 
commentary on the Testament of his father Abraham 
Hurwitz. See p. 251. 

6 First ten days of Tishri, called the days of Teshu- 
bah, 7. e., lit. return (repentance). 


nisiys 254 


wy oo moon on mbon rw $14 AND 
moon Soa wtnodonw ons myn °DIN AIM 
ypa onxp anya md>ba es maw onp 
19 mM orp) TD AaDw ONpP vyD IObn 
TIT son nat ny ywd tar ade) ony 
wow 5°95 pond yn mover aos ny 45pm 
PI50 2 IIT IN Awa WIN ADI 
Oonxy aa4n ry opyp mop mdm nnopin 

sauna main atid 


pal 


ov x2 pSw ons nns> cnxa ov sn 

wapn And soo wea Sm Sra pan 
nppinw mp S> ay S"r os Sw aynym rita 
wat b2°D .Aawn-D nwya wyn 7D) .7"pa 
ayo mom. moamynm ops» oe od on 
ows) onnos dy mawnbd) nnsom atinn arpd 
9295 82> tan nynd oN NX ODI) .oDY 


250 ETHICAL WILLS 


they be read in a serious spirit and not cursorily. 
And to this end, have always in your hand the 
well-known books’? on Reverence and Repent- 
ance, which draw mankind to the service of our 
Maker, and humble the unruly heart. Therefore 
meditate on such books continually, and read a 
definite section in them every day. 


III 

My lord, my father, of blessed memory, wrote 
in his book, that on the approach of death, the 
Adversary [God forfend], stands by the dying 
man’s side, tempting him to deny his faith in the 
God of Israel. At that time a man is weak in 
his mind,—may the Merciful save us! There- 
fore I stand from now onwards before God and 
His Shekinah, before the tribunal in heaven and 
the tribunal on earth, and I make protest that 
if, God forfend, I shall make any unseemly utter- 
ance near my death, the words so spoken shall 
be null and void, without binding reliance. ButI 
proclaim that what I now say has lasting validity; 
in that I accept and testify that the Holy One, 
blessed be He, is Cause of all Causes, Creator 
of all things, Eternal, existing before the first 
and after the last, for: ‘‘Hear, O Israel, the Lord 
7 For quotations from some of these books see M. 


Giidemann, Quellenschriften zur Geschichte des Unterrichts 
(Berlin, 1891) sections III and IV. 


nisiy 200 


4372 xb nytn aw on2 poy» 2b Pon 'n 
pp $22 TDN IppyNn) wwapn 7D) .ATayA 
195 mw OF CD Lyn maw ANA 
nk oy) .’m wixy nnayd> aso ots bw 
S72 win xd oy .ona Sanw ond Saym ab 
py a7 oma omim .o>po mba onpon 

1D TWyew ond INNA Wwrsa 


B| 

Jor yowD OTN .poa SO": aN ONIN and 

IMs mnpni ms Sy yD 7a JowN AMY md 
nyt1> ps om) .osaw ombdsxa mips 15 oxa 
soy ond 1 by Nosed saonn on yma 
mnyrow a Stan iow Jram awm-wa pwoyn 
unw .qun bw t’an aby bw pt ma pa 
Imx> qroo TatRw om m5°5n ox vAytin pw 
pan ms ya jum Now at ApS pay 
vosy by porp shi saaw ed odoian odva 
bapn uN Awa porp on pwoy bw orsaam 
3300 817 NIT 13 wrtpry ux Pynoxy Sy 
wx ns? NIM Mn SD mM marr b> 
st Ssnw yoo. .onins> pans: onwaad 


256 ETHICAL WILLS 


our God, the Lord is One,” and ‘‘Blessed be the 
Name of His glorious Kingdom for ever and 
ever.”’ These are the principles that I truly de- 
clare mine from now and to all eternity. 

With regard to academic study, read what my 
father® has written at the end of his remarks on 
‘The Oral Law’’. There he gives directions for 
reading Talmud and Tosafot, and how also to 
arrive at new thoughts. I should add that where 
the Tosafot raise objections to Rashi, it is a 
proper thing to reconcile the two, for this is the 
truly admirable type of ingenuity. For helping 
you to this desirable result, the works of Alfasi 
and R. Nissim and all the commentaries around 
the Alfasi are a fine specific and you will be able 
to do wonders with Rashi and Tosafot!® Then, 
when you have filled yourselves brim-full of 
the Talmud and Codes, study, I bid you, the 
Cabbala, for without it the Fear of God is im- 
possible. He who reverentially learns the Cab- 
bala, will see his soul in the Realm of Emana- 
tion.1° To gain this knowledge read through the 
Dew-fall and the Garden™. And ye, my daughters 
and daughters-in-law, if your husbands are an- 
gry, leave them, and after the time of wrath has 
passed, rebuke them for their conduct, and re- 


8 The author is grandson of Abraham Hurwitz, son 
of Isaiah, the author of the Two Tables of the Covenant, 
from the end of which he here quotes. 

9 Many of the comments of the Tosafot are criticisms 
of Rashi. 

x0 On this mystical idea see J. E., ii, 372 and iii, 475, 

1m ByS.b. A. Hurwitz and M. Cordovero respectively, 


nisSis 256 


ody imaSn TaD ow Frna) wns ‘mands 
pwsyn -Sy Sapp uNw oath yn ym ayn 
corpdiydy 
p"yay mn pia py mawn sod by... 
m2$n sinp> a> patp sinw mo .>"1 o's Sw 
m~ipaa am »ppi uN .wIN? T¥°D1 MppIN 
An wd om St own Sy owpn mpoiny 
Aaa py o> ada :aprdena nos bw arn 
Soin m1 oboe Sy pap owrppm $517"4NA1 
INdony ans INT mpoOIn "wis mixdy mwyd 
odnw onyx nm oporwa TIoSna oDD-D 
ITNY oD ODY ST OTN px °D Tbapn noon 
agpa) moss map tod -n1 ar moon td 
"pp 2 ons .mbexen odiya inow) aN? 
3’ns1 10 Ty) Monn» wtndn ma725 bv yaw 
ox »mS>1 na Ins ..:o70Dn App oD> mm 
yor n9D-y ansdo .ayin 195n o>Sya ioyom 
onxis on> worm at oy o>°5ya5 main pyon 


257 ETHICAL WILLS 


mind them of this command of mine. Moreover, 
my daughters and daughters-in-law, for God’s 
sake be careful not to let a child under two years 
of age sleep in the same bed with you. And 
habituate yourselves to read the Pentateuch 
in German, and also the book called A Good 
Heart.” 


12 A Judeo-German moral book by Isaac b. Eliakim 
of Posen. 


nisiys oo 


A ymds) yn. ynN ot Sy Any -unw m0 
omp ody mvs pirn n12w> xbw wr qynbd 
pods woin nip? pon pani ow ony maw 

saw a5 4bD oi DWE 





sn) wia3w bean np 


THE PASSING OF NATHANIEL TRABOTTI 
AS RECORDED BY HIS DISCIPLE 
SAMUEL BELGRADI 


XVI 


THE PASSING OF NATHANIEL 
TRABOTTI 


As RECORDED BY HIS DISCIPLE 
SAMUEL BELGRADIE 


Nathaniel, son of Benjamin, son of Azriel Trabotti (cf. 
Mortara, Indice, p. 65), was bornin 1576, and died in Mod- 
ena on the second day of the New Year festival (September 
23) 1658. This date is given in one of the elegies in his 
honor (Revue des Etudes Juives, xxxv, 256). He was 
much beloved by his congregation, as is evidenced by the 
Testament itself, by the elegies referred to (five of them 
have been printed), and by the fact that the Society for 
the Study of the Torah founded by him on Nov. 23, 1638 
still thrives at Modena and annually commemorates its 
Founder. 

His wife Judith died long before him. She had a fine 
musical taste, and would accompany the sacred songs 
sung at home with the harp (Monatsschrift, xxxix, 356). 
Nathaniel Trabotti (or Trabot, Trabotto) himself was a 
musician, as is shown by his Responsum addressed to 
Samuel Norzi. His daughter had married Joseph d’Urbin 
and had left Modena. He had noson. But he was evi- 
dently much attached to his kinsman and _ successor 
Abraham Graziano (Cf. Mortara, Indice, p. 28). 

According to Gross (Gallia Judaica, p. 219), the 
name Trabotti was borne by several French Jews who 
migrated to Italy. The name is probably derived from 
the place Trévoux (Latin Trevoltium), situated in Bur- 
gundy, in the department of |’Ain. Steinschneider’s list 


t See p. 260. 
259 


Tia 
sno) paw bsons 7 n-yow 


INDO AND yaw Syory ya pow qa dean 
mrmaa yw Sw nwa Th c7'p AT wwhox IN NID 
yom .41658 AaDwaD> yD) nn mwo ws Sw own ova 
nyatm mmas> wannw mrp nnxa and xxo am 
TANT. AT wom owd>w qq pnpaxn “an 
MOSy ms yO my d wwExw w> Anbmp Sy 2am aime 
R727 yO on ,QoDT2 jn wor Syd mronA myYpz yo 
1638 Nana yD ova 1 by ATIOWw AN NodnA Nrane 
TIDIN NWS NT mw mw S221 AYA MyyDA Ty x7 
mon now 


xpd an yor odin yo npbnon ne ines 
ms anya nno> anna mdi wn onto: oyy ndoya ann 
yen) owby 775 WE woUNIND) ANIA Mw wIpA Tw 
MNWw DD WN Wh wsya wiaqw yNIn. Ow AT 
Ford mxw ana ox Siow rand mmbwn inawno 
mm bax a7 an ed ja ar ns anym pate 
BYST OTIS wari ianp> nv vans °Sana swpr 
<2 97 WOR DDN NAIM |WIN AND 


pv (vy 7 {Gallia Judaicay DN a7 Dd 
270d 1d) Wwe ons ornDrx OS AND NI IAT 
“ora MDD 13 Wyn yo AM AT Ow ppd by pr 


oy TTPIwPOY NWI YR NMDA WIN NIS nawrn7 (oy 
259 


260 ETHICAL WILLS 


of persons bearing the same name (in various spellings) 
was augmented by Berliner (op. cit. below). To these 
may be added the references in Schiller-Szinessy’s Cam- 
bridge Catalogue, pp. 85, 96-8. 


The text is here reprinted (with many verbal corrections) 
from the copy which appeared in the Berliner-Hoffmann 
Magazin, xiv, 1887 pp. 111-122 of the Hebrew section. The 
copy was communicated by Mortara. The writer of the 
narrative of Trabotti’s death was his disciple Samuel Isaac 
Belgradi (Belgrado). His style is very diffuse. But the 
document presents an impressive picture of the passing 
of an esteemed Rabbi, and if it is too obviously reminis- 
cent of talmudic scenes (especially T. B. Ketubot 103- 
104) and palpably strives after effect, it at all events in 
part attains its object, to describe the affectionate leave- 
taking of a beloved Rabbi. 


One of the names referred to in the narrative is David 
Saba (yay). This corresponds to the family dei Tintori 
(Mortara, Indice, 64). The fame of Jews as dyers was 
wide-spread (Cf. Jewish Life in the Middle Ages, ch. xi). 


’ These are the words which he spoke, the coun- 
sels he offered, the ordinances he instituted— 
he, the man of sacred stock, valiant and great 
in achievement, a saint ruling in the fear of God,? 
the man of whom we said: ‘‘Under his shadow 
we shall live among the nations,’’3 the lofty ta- 
marisk,4 towering o’er the captivity of Ariel, a 


2 II Sam. 23.3. 

3 Lam. 4.20. 

4 IT Sam. 22.6. Cf. Comm. of Rashi for the applica- 
tion of the tree to Samuel. 


nisiy 260 


Map (mnY NYMNA DN>D) TIN OWA NS ONT OWI 
seps moxd quod onn pnya yy arora vy mpown 
ay>>w ow sprnanp nowna NxOI TINT DS pond ny 
S-VS 7'D AT poyrye- 

yi sasvavw bw pnyanm yo NIN AD DSTI now 
MOAN WY AYIIS JD Noes ard ra bw "aw axw,3 
spon ama .man ode onipnw mp tab ,a"Dp-N"p 47 
;omnbay vada pny Siow rrnbn en ian mo oy 
amo mpon bax .odo spay natn nana poxon 
D’NX1D) DION ON) TDD °a7 N-Vw_D AIM ANN ud ym3 
AT Mans pbaa eon ma cnodns yo Op APS 12 
roa jouw meydy ynen? mE xwn 1a nen (T'p-7'p 
nanyon mp pA nsx axnd yrp|an nx nxpoa xboo an 
wan oan by 

NIT IT yas WW NA A pA OANA Mown Wns 
ND |WIN AND dei Tintori mnawon ow bx S-apn 
DDN. OTT MT YTD .C'D AT wow DON 
Jewish Life in The Middle "pDpa }»y) Dyax “NN 
AN" PD ,Ages 


9237 AWS mipnm mnsinm oat 7s 

poyp an on we .owmp yn pm maim 
mn i>sa ws aws.onds mew win px 
bob any .Saenss nda ws Stat Seer cona 


261 ETHICAL WILLS 


guide to the doubtful’, a judge at whom his 
generation marvelled, for he had no like on earth, 
his renowned Excellency Nathaniel Trabotti, 
Rabbi over all Israel in the holy congregation of 
Modena. It befell on the Sabbath when was 
read in the Lesson: ‘‘And the Lord thy God will 
keep with thee the covenant and the mercy 
which He swore unto your fathers,’’® 1653, that 
he admonished his people to fear God and to 
love Him, to study His word regularly, and to 
shun every act of oppression against men. Yet 
were his words pleasant withal, sweeter than 
honey from the comb, words which were fitted 
not only to stir the heart, but also to extract 
tears from flints. 

This scene was the more affecting seeing 
that for some ten days previously he had been 
stretched on a bed of sickness. Neither in mind 
nor in body was he at ease, he could neither sleep 
nor rest because of the fever which burned his 
frame and crushed his spirit. So little strength 
remained that he could not even raise his hand 
to his bosom after his wont. But he was in- 
domitable in his devotion to the Law, for he 
continued his interest in it morn and eve as-in 
the days when he enjoyed tranquillity of mind. 

But when it pleased God to relieve his sickness 
and calm his thoughts, the holy spirit did shine 
upon him and a north wind blew in his ears, so 
that the bands of slumber fell o’er his eyes, and 


5 Lit. ‘‘answering every questioner.’ For a parallel to 
this rhyme, cf. the inscription on the Bodleian Bowl (7rans- 
actions Jewish Historical Society of Englcnd, vol. V, p. 187). 

6 Deut. 7.12; in weekly section ‘Ekeb. 


nisis 261 


by maed que aia bain pon sw 
Soret wianw sini a"amp2 prim abwo apy 
sow 'p p'ya :xyti bw >"ppaw Syn So by 
Omain nn tonn ns mano ns pads ‘a 
ony yiaph) ams nannd ‘nm ‘na mea dy 
ya yaan ampy ns ws wp onda. anand 
soy .O DIX NDIN watD opino: .oanty 47D $5 
yoind oy .owisn maa> anys ost pa nba 

‘ONS Maino myo7 


Sy Soin orm mowyd aap mow opd an 
moo) any Aw PA Pon TaD oT way 
n> yap xy aNd inves on .anw 7773 
by andyw mimo imi apis pmoxyw rp 
tied) and on im> DDN DYDDw TY wan 
n> o"pyn) .vewnd ip’n bs wp ornd dip 
om. add. wy aon dipbep vpw xdi pow 
NYT. AwWYD Why oNwRaAN 


yoyn ySn SpnS wnbds ‘nm ms awso 
mo PSy yin wap mas wry wpwrbdr 
Sy ($53 mw San °D Ty .piNa maw) mnDs 


262 ETHICAL WILLS 


he slept from the Sabbath eve until sunrise on the 
next morning. Ashe awoke, the Lord sustained 
him, His spirit spake through him and His word 
was in his mouth, summoning the children of his 
people, making known unto them that though 
his body might still be ravaged, his mind had 
returned to its olden strength. He opened his 
mouth with wisdom, and the law of kindness 
was on his tongue; the Lord his God was with 
him, and the shouting for the king was in him!” 


He called to his disciples who stood round his 
bed, while he seemed to them as a prince on 
his divan’. He bade them summon the Rabbis, 
the lay officers, and the private members of 
distinction, for he desired to make confession to 
his God, to give commands to his household and 
set his affairs in order, that the children of Israel 
might know his wishes, and God rejoice in him, 
and they in their Maker. They hastened to 
obey, and those whom he had named were gath- 
ered there, the people of the God of Abraham, 
ready to see and to hear what he had to say. 
When he was told that all were present, he col- 
lected his strength and sat up in his bed, for 
God had blessed his effort. He bathed his face 


7 Prov. 31.26; Num. 23.21. The ‘North Wind’ al- 
‘uded to a few lines earlier isa reminiscence of T.B. Baba 
Batra 147a, it was a wind that drove away the clouds. 
Cf. Job 37.22. 


8 A metaphor for heaven in Cant. R. on 1.12. 


NoNiS 262 


py S95 anynp wn .rpypy Sy mom .pry 
INw) wpAA A wow nap apa sw ty $n 
anws sy andniia nat ‘ann adn an ‘a 
Innam ainpon »°D ayynm7d: wy 25 xipd 
pind mn xbw iasy ips win waned ain 
Jon nM ANDINA MND yp .noyrowpy mwas 
na q>p nyiim wy yobs ‘a anwds by 
sim nund sap pnw rpndnd sip 
oan 'ynds spd ox aapoaqboa omdy 
oxrands ndn0 oer aNw 55> oy ornnnn 'ynbi 
nosd) .ymbdsS moannad asin mn op .pipd 
San oa ay yyo>o .ypay atod: ima by 
beaw oy now .pwypa ‘a now .ymbody 
‘yp amononm xdr own wnat bipd sympa 
OY OY IDDN] OY "A TN ONDA yo) 297 
so yrows) mero ano oy conta ods 
osxiipn 95:2 bn psand reir .am>s aap 
M27 owy md oma anvnds wad ostpy 
> .nuon by awn pin :vrat bpd yiowd 
570 y7) PID pow) .4DIa0 Ms ‘Amys ow 


1 Probably this sentence has been misplaced and 
belongs to the previous paragraph. 


263 ETHICAL WILLS 


and hands, making his body clean as were his 
thoughts, and a feeling of awe came over the 
assembly. He asked for water to drink, the 
water of mercy to sweeten judgment and shatter 
‘“‘husks’’.? So he sanctified himself like an angel 
of the Lord of Hosts, and turning to the leaders 
of the Community, said: 

‘“‘Hear me, ye saints of the Lord, my brothers, 
my friends, my seed and the holy seed whom 
God hath blessed, hear me thisday! I amnow 
86 years of age, no more can I go and come in 
your midst as I have done from my early youth. 
Ye are aware how I have borne on my shoulders 
with none to help, the burden of your affairs.1° 
I have wronged none, but have tried my best to 
maintain union among you all small and great, 
so as to prevent scandals in your midst. May 
God continue to be with you as He was with 
your fathers; may He make you a thousand 
times so many as you are, and bless you as He 
hath promised !’’! 

Then his voice took on a more pitiful note, as 
he proceeded: ‘“‘ Know ye, my noble friends, that 
for my many and grievous sins it hath pleased 
the Lord to crush me with disease*. For many 
days my strength has gone, and I can scarcely 
move. Full well do I realize that the owner of 
the deposit!* seeketh it back from me. I know 


9 The ‘‘husks” (Kelifot) were in mystical literature 
a type of evil spirits. For the use of prophylactic of 
water, cf. L. Blau, Das altjtidische Zauberwesen, p. 158. 
70 Deut. 1.12. 1, Deut; 1.11, Isa (530s 
%3 i, e. the soul. Cf. Dictionaries, s. v. }1pp. 


Hiss 263 


ipso ise mey onbdsxn op wiry td in 
pno> opinon tonn °° mows on Sewn 
'a qxbo> ioxy wapyn emp opm rawd) pran 
roms sox .p’pm own7 Os 1D .misax 

wIp yar yar oym ons.’ wip obs wow 
Mwy 12 !OvVN ODN WITS WS ON 74723 
sodinexd ny Sow ed corn opI8 mw ono 
orm ty myn ob2D> sndbanz awed oD Dina 
pony ota> onxw) ms ony ons sqm 
.ooo ans>S omy an xd) .oDam) oDKwn 
o>ra obvn poynd ny Soa ton ondanwm 
Sat ny AND xd yy0b .od5173 7y1 ns wpnd 
DY Wn WWD ODDY ‘mT DMM .zoD°INDA 
ran opyp yds 052 o>>y ‘a ADP .oDMAN 
7005 797 4WND ODNnN 

DDD PDOs NII ON Daa dap an 
YN °IDD 1723? TAD KWOD WNT Ay omnyw 
IODRY TY OD MOD OM emdnn wrdI15 'n 
oN YIP TAN myn Sow vynD eminD SD 
oper oss 15 ww intpp wpad paper byaw 


2 Ed. reads o>3nD2, but correct form Deut. 23.15. 


264 ETHICAL WILLS 


not whether I can restore it in its pristine condi- 
tion, nor do I know by which way I shall be 
taken. Be gracious to me, my friends, and let 
your prayers be made on behalf of my soul, that 
in the moment of passing my mind be not over- 
whelmed, and my tent be free from plague. 
And I, on my part, will never cease to pray for 
you. This very day will I indicate to you the 
good and straight path, I will cry unto God and 
He will answer you, and He will shower His 
mercies on you. 

“Lo, heream I! Tell me frankly, have I in- 
jured any one, have I shown partiality? If so 
I will make amends. If sometimes I have ad- 
dressed you in harsh phrases, in the ten terms of 
appeal,'s I beg of you, do not murmur in your 
tents, but over all my offences let your love and 
tender consideration draw a veil,’® and give me 
the glad message of your forgiveness! For the 
Lord of the Universe knoweth that my intention 
was never to take advantage of my official po- 
sition, but to guide you into the way of good 
and out of the path of Satan!’, wherein grow 
thorns and thistles..s| And so with God’s help 


™% Cf. the protests of Moses (Num. 16.14) and of 
Samuel (I Sam. 12). 

1s Lit. “prayer”. See Deut. Rabbah, beg. of ch. 12. 

™ Proyv.10.12, #7 Lit. “the destroyer.’’ +8 Gen. 3.11. 


HITS 264 


Yap ope) o> manw i215 mvINe ON YAP 
mmo a yoo jd omy pod 4aT APERa 
by onnd cnmy Ss om x2 15m cade one 
noma bs cyt 2200 TIN? AWN ‘now? 
Soaxa sip? xd yin cant $2 ones Town 
OSanmd Sinn ‘nd son 05 mdSn ow on 
TWN Ww TT OYA ONS nM .oD7yA 
3701 ONT OD2 JnN OD3y) MON ON NIPR 
sp>-mard 327 Awe oD5 
NpYY ODD °D NN TTI Dy Pun my 
ory odysi api onnp> op m1 omy 
[wya .oDa ony) onysd on .o05 awr 
b> by) .o>>Saea nin bs aden Sw mow 
ONT TaD DoNuny) ONANN ADDN oyws 
ond ONN Dw CIATION} ND .0DDIN3 
Ynomyy xo op yty sin ody onder Indo 
ton w'vs op ‘a Sap owen by annwmd 
pdm 059 750 Jn 195n Wynd onmoni 
[797 pp aws #n™>on Fata Ndi mapa 
AWNRD DIVYA ODY ADIN WTP 7D) .V"N moxn 


@ mrp — Sand mn. 


265 ETHICAL WILLS 


let us still hold each other in mutual remem- 
brance. Let my name be mentioned among 
you, and I will raise my prayer that God may 
bring back your captivity as in former years, 
break the yoke from off you, and judge you 
leniently.”’ 

The bystanders were deeply affected, their 
emotions being almost beyond control. Added 
to their own distress was the sense that he was 
suffering so severely from his pain. Yet they 
took courage and said: “Our master! Thou 
right-hand pillar, thou strong hammer!®, thou 
shepherd of Israel! How can we justify our- 
selves before you? God has found out the 
iniquity of thy servants—for many are our sins 
and transgressions, [and the Lord hath made to 
light upon him the iniquity of us all.”] But we 
are his atonement, the expiation for his rest.”* 
Because of us has this great evil come upon 
him. ’Twere becoming for us to prostrate our- 
selves at his footstool, entreating forgiveness 
for our neglect of his commands, stiffening our 
neck to walk in the stubbornness of our heart, 
all of us, young and old, in neglect of his exhorta- 


19 T. B. Ber. 28b; I Kings 7.21. 

20 Isa. 53.6. The bracketed passage must have been 
added by the narrator after Trabotti’s death. 

a T. B. Kidd. 31b. 


nIsgis 265 


m$5n xve oma Soa) .oDD ontDr now Xd 
pws) odiy nD pomiaw nx aw addy xrind 
pons qoin ood mui aay .nynotp 

smart 92> ons pn nvosip 


xd) IN 1axyn) pqat nS "ppn yiow> 

Sym) 0923 192 odip ns Nw .ppxnnd rb>> 
FDI .yIpp mala ms nays 192° Ndr os 
57° oma a7 Stn odip prpw omy 
oy has 9 ox oad api aN axon 
mm snyism .Ssaw omy epimn wp cn 
xxp om>osn .n"ayo °p> ptux) mn 71372 
D7 OA yw) MNUN °D PTY py os 
INADD ws IT dD Py ns 1a yups m7 nN 
pSy am Sen yan nbwa cp anaen mp2) 
wpady pon ont p> Spinnd Soin irdy 
pois yx may by ppd sanes) amp 
wayia wad mravaw eans n9>> wry irwpm 
myo awd pos aad mor onbad rnpray 


3 The adjectives are transposed in ed. 

4 This word should be deleted. 5 P55). 

6 Ed. 11m. Several obviously necessary corrections 
have been made without note. 


266 ETHICAL WILLS 


tions. But O, our master, thou man of God, 
remember not our former offences, but let thy 
condescension make us great. Pity us asa father 
pitieth his children. Blot out our transgressions 
as clouds and our sins as mists and cast them 
into the depths of the seas. O hasten thy be- 
nign message, lest we be turned away from before 
thy face in shame, with empty hands, and be 
found sinners to our Father in Heaven for all 
time.” 

When he heard this, his Excellency realized 
the sincerity of their plea, and in a burst of 
sympathy for them, all the work of his hands, 
cried: ‘‘Be strong and of good courage. Fear 
not and be not dismayed. Trust in the Lord, 
for He shall help you and fulfil your hopes. 
The Almighty will be your treasure, He will re- 
new your youth like the eagle,” and will turn 
and heal you. Hearken unto me, eat ye that 
which is good, and let your soul delight itself in 
fatness.23 If it be the Lord’s pleasure, I will 
order my cause before you, and fill my mouth 
with admonitions.*4 Wash you, make you clean, 
put away the evil of your doings from before 
your eyes.2> Purify your hearts from enmity 
and dissension. Remove the stony heart from 
your flesh, and as for the hidden one,” drive it 
far from you into a land barren and desolate, 
lest, which God forfend, it prove a stone of 

a2 Ps, -103.5. 33 Isa. 55.2. 

44 Job 23.4. 75 Isa. 1.16. 

26 Joel 2.20. In the context, the locust is meant, 
but the “northern one”’ (translated ‘‘hidden one’’) was 
interpreted of the evil yezer (T. B. Suk, 52a), 


WINS 266 


mony 25 syDmIn bs onb>sn wr tN an 
wy on .ow b> Sy ann Joy) .onwe 
MINN OAys yw ond .o2a Sy ax ann 
snxn dsr avy .o m>dixna o> dbwm .onys 
orndoi ppdn awiad1 dren pos iyry oD 
pnvay ward Oxon Ynowem .oIps oA 

nSatiy tr )e) | 


WIDI°D YT INS OPIAT PNT ‘yo yiowsd 

rp? mwyy ob5 °D .yonn 2) ody .vapn 
asayn Ssvigtn Os bys pin som ds te 
mbxwno soo .oDa1ya am gi °D inva ‘A 
wInn .709°7s2 Iw am .oDsenD oD129 
19581 °58 1ynw .oD5 NDT aw) .OD NY) AwWID 
NDS ‘TT MSI) .ODw_] WIA wynn aw 
ISNT imindin Ndopx °b) vSwWH Odd ADIN 
poaad inn .o stn o> S5yn yn prin 
mon jaxn ad) .o>rayw nmioinm mw 
Mp nam wy yas SsammsnpsmM oD way 
Swoo xd) An jaxd y’n mm yp .o>>yn 


7 Ed, oa, but see Job 22.25. 


267 ETHICAL WILLS 


stumbling and a rock of offence.?7, Support the 
teachers of the Torah in your midst, so that they 
may instruct your children, and the good result 
be associated with your name. Richly load the 
poor of your city with dainties, open wide for 
them your treasuries, and the God of heaven, 
who lays the beams of His upper chambers in 
the waters, will fill your storehouses. But above 
all, execute the judgment of truth and peace in 
your gates!’’8 


“"Tis a familiar fact,’’ he continued, ‘‘how 
in past times this city was the perfection of 
beauty, great among the nations for its learning, 
a princess among the provinces? by reason of 
the Rabbis and Sages who illumined the earth and 
them that dwelt thereon, alike by their talents 
and their virtues.3° But now, for our many sins, 7 
these have hurried to their rest, leaving us to 
lament, for fewer and fewer remain to take their 
place. No man makes it his concern to encour- 
age scholars, but all turn to their own way, each 
to his gain,?t one and all. As for the Torah, they 
cast it into a neglected corner, so that the proph- 
ecy of the Rabbis? is well-nigh fulfilled in us 
that ‘the Torah will one day be forgotten by 
Israel’. Particularly is this appalling destitution 


27 Isa. 8.14. 

28 Zech. 8.16. 

aieam iit 1: 

30 On the scholars of Modena see J. E., viii, 638. 
31 Isa. 56.11. 

32 T, B. Shabb. 138b. 


nisgiy 267 


yoo .oDanpa amin vod om apna zon 
.oDov Sy mynpi nn msom.o2722 ns ro» 
ond innsn nnd .oD7y IY IPYyN payn 
ona ynyd>y aapan .oawn mds) o> nisix 
posen> oda obp> nad nn nn Im 
DSWD) NON pl) .OD DONA ATW AN ADAM 
“OD -1ywa wey ow 
Son oiaan 'yo> siap> prin ‘yp Ap 
ayy ow -x In’>ynd nxt nyt :om>s 
smyta ona cnat-py nods nein pyr aman 
OND PT AWS .ODDM) OI7D MIYITDA onAw 
omyyn) onnam onoon Sana .oatdy spans 
mom wo oan wmnya any .orxdpion 
mai ourry on .mnie> ams dary) .mman 
WN PN? .Doyonn oD>In oO NwIn psx moo 
we sos sin tod op prinnd ad dy ow 
nnn mInM wnmxpo nysad ws up isa7d 
any 5’ aoND OYpniw vyod) .m it pa 
> nomw p> anya any wpad 21D) ATI 


8 Ed. ynd. 
9 The quotation (T. B. Shabb. 138b) continues 
Dew’ nonene. 


; 268 ETHICAL WILLS 


apparent at this moment, when but two or three 
students stand true to their charge, all the rest 
having chosen other careers. As for me, I am 
old and grey; for many years I have only been 
able to leave the house leaning on my staff, and 
also my eyesight has failed me. I have been 
powerless to spread the Torah as I should have 
wished. Therefore, my dear friends, make it 
your duty to restore the crown, whereby your 
seed will possess the land and for ever dwell 
therein. I lay my command on you that after 
my death ye shall restart the Yeshibah which 
existed aforetime in this place. Till now, indeed, 
because of your modesty and to save me from go- 
ing to and fro, you have come here to my house. 
In future I insist that the meetings be in the 
Synagogue. Similarly I order all my pupils to 
attend those meetings, to sharpen each the other 
by study of the law after their olden custom, 
all for the glory of God, and not for the sake of 
disputing. No excuse shall avail to free them 
from this obligation, unless it be some unavoid- 
able obstacle, such as illness, or absence from 
home on business. If any one disobey this rule, 
he shall give a ransom for his soul’ unto the 


Lord.” 


33 Apparently a fine is referred to; Cf. Exod. 30.12. 


nisis 268 


wind io7 ob> °D .na Sapmn airy Sy DDN 
ony on nwoen ow mbdoy wa axwn iy 
Jans a7 and ina onsxwim .nrowon Sy 
Dw 7D PD ONYT ONN naw npr aN) 
Px O-Py TN onaywe by pina Join ony aw 
1 by ened atin parnd ondia> xdo ons 
ma oD .aqvyn ainnd combs nein mxyon 
mxo cum .pby ay5 1am pais way oyar 
naw Snnnas ap nn conve anew od 
Dw osm p~ya meynd mann mann awr 
J) oDmanay Sta Any Ty oN) .nynotp 
‘20 onxa my) me 1595 orp qund xby 
ONT aww myo cum sad) NON wmDINA 
bob ann mx nT 1D 191 .NDIDA Mala awyn 
orons ar octinds won mad noob opnbn 
OnnD Tony nN 48 .ompn om. modn3 
ow ond Syp xd mn amp> xdy w'wd 
nema onda ron Soya omdyn ond mboxinn 
noo5 inary ww yn dan a> ynom ons and 
ON) ans yDINa Nd1 onTInDa Ty bx yn 

n> ovb) 4bID nn May 7'n 


269 ETHICAL WILLS 


Then he turned to another topic, and specially 
addressed himself to the Rabbis. ‘‘You are 
aware how very important it is that, in the 
killing of animals for food, there should be no 
mistake as to the due preparations of the in- 
strument used.** There are many who have not 
the skill, yet undertake the work. Let there 
be an end to this. Before my burial you (and 
I place this command also on the lay officers of the 
congregation) shall appoint two conscientious 
overseers, adept in the laws on the subject and 
practised in examining the knives, and they shall 
inquire into the qualifications of those who per- 
form the work, separating the expert from the 
inexpert, so that no Israelite shall run the risk 
of partaking of unfit food. If any one refuses to 
submit to examination when called upon, he 
shall be denounced publicly by the shamash and 
his service rejected. The overseers shall keep 
under special observation the permanently ap- 
pointed shohet, who is established at the ab- 
attoir, for all the people rely on his service for 
their food. This officer may be implicitly trusted 
as a skilled and honorable man, but none the 
less shall he be required to present his knife 
for examination on demand, as a safeguard to 
the due fulfilment of his function.” 


SVCt ite XI eas. 


nisiys 269 


pant ‘yo bs natd prin ‘yo ny yom 

mod 'yo> open 15) rad :omds spxn 
nptza wpa .awnwsa abn ody voi 
nota bpn ponw bom nero nydi .poon 
saan Swoo orn yyod o"y .omrya poon 
‘yp Sei o>bs anion pw>yni mnyp wey 
ono CNT Ow ON -NIApnw OTP .onNDoN 
np1aa YIP) Aww CPTa Opa pw 
MIMIND oP) MimMpy omyy yey yo .poon 
pa odboy pyainan ymw np yrowdr mid 
usd ynd> opaiyaw n> popm nptaa ’pa xinw 
noad pip pywonr .r'n Sssterd mbar iva 
omry mano $55 orson msi ombs yinw 
doe xbw "pon wow oD Sy TDI AD IAD 
Pry Mon ‘Yow MX 7 1D 9d) anwenwa 
maa avyn yiapn omen by more amen ond 
Sond poy Sau S35 ory oD coynaven 
nnn sy xdow mpmw°D om inp-Talinvenwa 
ADD WT NIT OI "DY .]pind onda tat 
asap b5>o O”25 onpnn ‘yond irsD mynand 


sand Dp wy? AM ory 
10 Per. oon. ir Ed. omits yb. 


270 ETHICAL WILLS 


His Excellency ’s next counsel was addressed 
to the lay heads of the congregation. ‘‘Keep 
watch and ward,”’ said he, ‘‘over the welfare of 
the community. Insist on proper deference 
being paid to your authority, not because 
you wish to display your personal power, but 
because you wish to enforce rules necessary 
for the public good. If you govern in this 
spirit, perfect will be your recompense; you 
will live long in your land, and your children 
will fill your places after you. Further I implore 
you to support the directors of the Yeshibah,?s 
to pay them the annual salaries now fixed, and 
to add as a bonus the sum you were wont to 
give me, dividing that sum equally among the 
teachers. Let this bonus be associated with my 
name, that my memory may thus be kept alive, 
as though I too were yet living, and participat- 
ing in the good work. Again, immediately after 
my passing, you shall appoint a Crier, whose 
duty it shall be to make his rounds every Friday 
afternoon, to announce to the citizens that the 
day declineth and the shadows of evening are 
stretched out,3° so that men and women may 
add from the profane to the holy.37. Then, when 
they hear the summons,. the shopkeepers shall 
put up their shutters and close their doors. The 
women, too, shall show their worth by kindling 
the lights without delay, thus deserving God’s 


35 The academy at which the Bible and Talmud were 
studied. See Jewish Life in the Middle Ages, 349, 368. 

36 Jer. 6.4. Cf. op. cit. p. 56. 

37 T. B. Shabbat 119, Orah Hay. § 261. 


nisSiyvs 270 


"ODT WNT DnoNT yo Os pram yo SapN 

prt ym !oD0 mwpaa :om>s oN De 
ppm ais by aw o52y pya npp? pran 
sanvad xd w'y> om>y opm oonm oN 
25 NDI Aw Fata opsAINd on °D yn 
by om 1>aNM) .nobw osnDwo Ann AIA 
Senay? anpa o2nipp inbp p>) .nOTNA 
'yp op ip nnw oondyn uw mony cnn TyI 

pnzy ond nnodo oyain sd. naw ows 
Som nawn m0 po mw mw Soa apr 
imponn ob on onvynwy pyaeA Ty FpN 
NIDN wien NO oma Ar °D .mwa mw omra 
7 TY) NI NP on ND ADwnD AID NO 
Sow wow on -nyb ans FAanw ‘yo bx mxo 
apa ytindi ya paznd wtp naw any b> 
pvim owen ipor y0> .o>>sn wn orn 
oyowa nynn *>ya by wapar.wtpa Sy Sinn 
aso porina poo> adnn mxapa dip 
mpar mann nawsn win 72 ww) .mnban 
Tap we) OVP’ md %> ini. pean 


2 Ed. nb. 


271 ETHICAL WILLS 


fulfilment in them of His promise.’’38 He then 
turned to David Saba individually, command- 
ing him to take in hand as a personal duty, the 
reparation of the Yeshibah which had been 
recently founded and to place it on a permanent 
basis, and to apply to the salaries of the two 
Rabbis the sum paid previously to himself 
out of his own generous contribution. Let not 
any regret fill his heart as to this outlay, for 
faithful is the Master to recompense the worker. 
A blessing would assuredly rest on Saba’s: ben- 
evolence, for he would be building his house 
firmly, raising a tent which would not be re- 
moved.%9 

The general body of members was next ad- 
dressed. ‘“‘Many a time and oft,” he said to 
them, ‘‘as I went about I heard the idle talk 
of gossiping women, who stood in the cross- 
roads doing their work, and in all high hills were 
their pastures.*° Nay more, they would croak 
like the frogs in Egypt while uttering the Name 
of God, and by the Lord,* these doings were like 
needles in my flesh. I desired to suppress the 
fashion, but for various reasons was unable to 
translate thought into act. But out of fear lest 
God will be wroth at such doings, I do now order 
that any instance be reported forthwith to the 


38 Cf, Baer, Prayer Book, p. 173. These ideas go 
back to the early rabbinic period, but were much developed 
in the sixteenth century, by the mystical school of Luria. 

39 Isa. 33.20. 4¢ Tsa. 49.9, 

41 Lit. by the worship; a common rabbinic exclama- 
tion. 


NINIS fae & | 


yas m7 12 mdiyon bso van anvann 
12D WS INDY PIA NX pw ims pp adn 
ody mbna onbsad mvyin ow arp 
pm att-w pa mpomw ims 15 jn aw aDwm 
wp dsr .579 onny mon pond mr yynd 
1 obww inoedn Sy sin yoxa°D mNSITT 1D 
bow mm .yooNa IndI3 AAW andiyyD rdw 
ba Sax jos2 ma ‘715 ma yor .poat boa 
ys 
moi :’"ppm ca $55 pean ‘yo Ty DN” 
nen qaqa cnsba man ony Dd 1095 ym 
AVIW_YEA OWI MND mMbva mInw yow 
bon .jnoxbo mwyd ma77 nwa ntmiyz 
miiprapp yaw xbs my do nyt oy 
ods oy NDIA OxXDA DYIIDSA Nprps 
a>y)  .paIn pain cwa Awyw ATaym 
my mavn onbad yoby cand onawnoa 
ssid ondia> xb oSxws myn mandi .jtoyna 
nN > any .Syipm Os nan yo cnawny 
Yn mvyo Sam pip by onbdsn asp 
man youw no bao am cum pwoynr Anyo 


272 ETHICAL WILLS 


Rabbi appointed in office at the time, and the 
latter shall prevent the continuance of the nui- 
sance. One witness in this matter shall suffice; 
and let no one incur the iniquity of noticing the 
evil without reporting what he has seen. 


‘Similarly, I impose the same rule against 
male offenders, men who waste their time in 
gaming-houses, playing at dice and amusing 
themselves with cards,‘ which they always carry 
in their pockets. Let them desist from their 
habit of using the Name of God in vain. Woe 
to them, woe to their souls, woe to their latter 
end! They know not, neither do they under- 
stand, for their eyes are bedaubed that they can- 
not see,43 and their hearts that they cannot un- 
derstand that by their blasphemy the world is 
shaken to its foundations. Let them now and 
henceforward realize that of a surety bitter re- 
tribution will find them unless they mend their 
ways. I call heaven and earth to witness that 
they must perish under the dire wrath of God. 
But if they incline their ear to instruction so as 
to conduct their affairs honestly after the man- 
ner of worthy sons of Israel, having no slander 
upcn their tongue, speaking truth in their heart 
and showing due reverence to the Name of Heav- 
en—then will their sins be neither remembered 
nor visited, and everlasting joy will be upon 


42 On medieval amusements and the rabbinic at- 
titude to them, see Jewish Life in the Middle Ages, ch. xxii. 
43 Isa. 44.18. 


NiNivy 272 


qwx ann ‘yo yns aby 31 Apnw wy nadm 
moain xbw yby aiy sim .onn oa mo 
JON] TT? INN TY1.OTpA p> ow Ty aw 
Trp yn O81 an aD onT ‘yn wd pynd 
any xwn pr edo yow mmw op 
oidvan omsx> mx 1n) IN 7D 199) 
mxyaipa opinxS mpins onan ontmiyn 
nxvwd tron wd awe opdpa yyynendy 
movad wy rvorw onbdad orpar view .opna 
somanxd as) onmweid x1 ond oxw como 
bon ory meio nv aoira xdiiv-p xby 
x5 on .obwn yrytn aim maa > omad 
s1ay> °D mIpNI YT? Sand) jNoD OAM ye 
Down orn ona cenryn .ndyann pn omby 
D3 ‘7 BAN TIM) .TAN’ TAX °D pa 
DIN 10? ON)" TOTNT UD Syn AnD OTA 
payn> mora ymd xed omoda yiowd 
nat onwd Sy Sav xb own Seow 
om mova por xd wen onada nox 
wan ody nnow .amsvn wpe xd op xb 


3 Ed. 4X. 


273 ETHICAL WILLS 


their head. To divert their transgression and 
bring near their salvation, let them follow my 
advice and affix a tablet on the doors of the inner 
chambers of their homes. On the tablet let be 
written the text: Thou shalt not take the Name 
of the Lord thy God in vain. This device will 
serve as a reminder to them, to prevent the recur- 
rence of the sin. Then will they prosper in the 
work of their hands. 

‘“‘And this too’’, he went on, ‘‘let me impress 
upon youall. The penalty for leaving a promise 
undone“ is greater than a man can bear! It is 
impossible to enter into all the details as to the 
nature of the offence and its consequences. The 
great teachers of Israel have dealt with the sub- 
ject, and I do not desire to make your hair stand 
on end by going into the matter fully. But to 
keep your eyes from tears, your feet from 
stumbling, I strictly enjoin that whoever makes 
a promise or offering must fulfil his undertaking, 


lest he place himself outside the possibility of 


atonement. Especially those who shall buy, 
or who have bought, the annual right to certain 


ritual honors*s shall pay the sum due to the © 


treasurers of the congregation without pro- 
crastination. Should anyone stubbornly refuse 
to make payment after it has been twice de- 
manded, the constituent members shall never 
again permit the debtor to acquire the honor. 
Nor shall this penalty release the defaulter from 
payment of what he already owes, for if so the 


44 T. B. Shabb. 232b. 
45 Cf. Jewish Life in the Middle Ages, p. 22. 


} 
A 


; 


| 


NIN’ 273 


wow oye’ naapm oywp npnandy .ower Sy 
poy) .omna aan nds by pmb ow onyyd 
> ww -pods ‘a ow ns Nw ND aInD WT 
ont Sy abpn yaw’ edi nim ond amp ara 
som? mwypa idx 
opm 2a 52951 !095 yt cnn Ty s1ON 
POND wSy .NiwI ny Sim1 OT] ADIN °D 
ID-ANT 7359) NI TN DANIAN wy) DoD 
sand onsa 1dos1 Saw pds owen on ayn 
MOIAYWY TPOYD NYT OTYIDD OID OWA? IN O} 
p>) ayn ory om y05 195 .o> we 
ot naw op 525 myn amon ont 
PANN 122vd np’ | PNW RX Toww MAM 
onpy ome> papal .i’n yp owyd 12anw Is 
nan 75 oyna up ras” mw b> mxnn 
nan AnD nnd yp pyw nr. ms 19a yom 
oma i>banwy cams xxi ADD5 pn ondbad 
3M wD) ANyD onw) OY, oan ‘yo 
mxp apy ond iny xdow nro sna -dbyad 
mNyD PYADD mvp? mrp NS .wamdi IwoD 


m4 Ed. man. 


274 ETHICAL WILLS 


sinner would be the gainer. On the contrary, 
they shall use every process of the Jewish Court 
to enforce a settlement of the account. If he 
still continue recalcitrant, I hereby grant license 
to the Members to carry their cause before the 
public courts.4* And while on this subject, I 
entreat the Committee of the Society for Fixing 
Times to use their best endeavors to collect the 
members’ dues month by month, so that funds 
may be available to pay salaries and also the 
rent of the room punctually. The lessor will 
not then have to dun the Society for his rent as 
he has sometimes had todo. If, from any cause, 
when the rent falls due the official for that month 
has not collected all the subscriptions despite all 
his efforts, he shall meet the bill from his own 
purse, for the lessor is not a man of means, and 
depends on the payment. The performance of 
this service is a religious duty, which brings its 
sure recompense. ”’ 


Manifold exhortations and words of persuasion 
to penitence did his Excellency speak to the 
heart of the people assembled. Repeatedly he 
bade them observe his mandates, derived as they 
were from the statutes of God. Then said he 
unto them: ‘‘Draw near and observe what I 


46 Throughout the middle ages it was considered in 
general reprehensible to carry disputes to any but the 
Jewish Court (Beth Din). As regards the society men- 
tioned in the next sentence, see Note 15 to the Hebrew 
text. 


NiNivy 274 


Na778 IND .JDwW] NBIM PSD 1D ONT AWOyDI 
nyap yinp> vpyn $531 7"a $53 ims 11D” 
pyrtpa mwydso rine’ on) .Osnw oa yawn 
mx>aya omay mays o’naads mw ip comm 
by onnon 'yo mono cnn 7D W521 .on Sw 
to oan mad ny daa banww vey"Dn 
piaan'yo P> nyapa pnd ot wana win 
8122 7D Aw IND mivDwT yinDd wpa) 
oypa oye> px’ xd jyod .pownn 3 any 
NYID jor yaa mao apNd om .pyt|n sy 
s> won imino aNDDN Aw AIND MIvowA 
mosanenn b> nwyw om onnonn b> vn 
> Wy? 1D Man mxnd IwDD ADT Sp AwENA 
INV) TWP AN) Aw_I Nw NIT dN RIT IY 
syabs 'n oyo aby 
at "ppm a5 Sy rad prim 'yo ny FDI 
DDYD MOD OY'AwW ON NIA NIATIND pwray 
sox .ypmiim ands vpin ypmyo sows 
msn uN awed op rm wm bos gw somds 


1% ONY *yap nian founded by Trabotti on Kislev 
16, 5399, and still extant. On the anniversary of its 
foundation a eulogy of Trabotti is annually spoken. 


275 ETHICAL WILLS 


am about to ask. Do not disobey me and give 
me ground for resentment. When it shall please 
the God of all flesh to take my soul from me, and 
lay me beside my father, then my pupils who 
have served me in my life-time and during my 
illness, shall also minister to me after my death. 
On them shall devolve the duty to lave my body 
that I may be clean outwardly as inwardly. 
Then when I am borne to sepulture, they shall 
drag my bier from the entrance of the cemetery 
to my grave.47 I desire to chastize this stricken 
and worthless body of mine, which sinned so 
often from start to finish of my existence. And. 
if for the honor of the Torah ye wish to have 
a memorial service in your holy encampment, 
be sparing, I adjure you, in your terms of eulogy. 
When you make mention of me, do so by my 
unadorned name,* for God knows and you know, 
never was my heart haughty, or mine eyes lofty, 
nor did I ever exercise myself in things too 
great, or in things too wonderful for me, nor did 
I ever turn unto the arrogant, nor unto such as 
fall away treacherously.49 And if in my life-time 
I was nota fount of falsehood,®* still less must I be 
so after my passing. For there is no rulership in 
the day of death and it is unlawful to approach 
arrogantly the presence of the Cause of all causes. 
Obey me without fail in this, so that no occasion 
be given for an accuser to speak to my discredit. 
But I do ask you to set up a monument over my 

“7 Cf. p. 208 above. 

48 i. e. without the usual titles of honor. 

a9 Pehist,; 1, 

s° This seems the sense in which Jer. 15.18 is here used. 

st Eccles. 8.8. 


nisyys 275 


.o>Sy omndn op nN ION OND ON Ons 
po onowi np’>S awa So onbxd an» rweor 
~na onwowy podn oman oy caw 
man omSyy oni ans 1D o-nwow en>Snoa 
2 TT yyo> .awm D1 mpd. xn aawon 
Dap "nye M7INwY ANI AT 7D 1wd1.D1NnD 
SyrSam Arum yd aod sions eaap ty 
‘nyn ove mbyn5 i295 yywey ony oD wom 
TNT 73D 2b) ON) I orn ty moana Sy 
mx091 N27 wtp oDinva Sy pond won 
MN CNVIINwWD) wnawa 7poO> 1D>-NN Nbw 
yoy sim ‘ot omds bs od 5 innpn tad nwa 
yy aNd ond ma eb cm oD yoy Sen 
mp xd1 2390 media mbia ondba whi 
1p) 2ID8 po one Nd1 arp ww) oan bs 
mon ova podw prod onvoD ans r’p bw 12 
moby So nby vxpb mbrtaa nod pan yore 
pinks nab o5> ara an .maon b> nani 
on. .piond pt SyaS mp pnnp ann xbw 
mwy> toy ooton din p> Yya jn onNSD 
DS IMs wyny enyt Map by yx? yt 


276 ETHICAL WILLS 


grave, and I know that ye will do it in accord 
with your distinction not with mine. And since 
I have not been held worthy to leave behind me 
a son? for the sake of the Holy One of Israel, do 
nct cmit to pray for my soul at the time of its 
separation from my body, to save me from 
hard tribulations’s. And I beg of you, my mas- 
ters, to remain with me so long as the breath 
is in me, for while I converse with you, ye 
gladden my heart with exceeding happiness. 
“Moreover I entreat you to offer up a mem- 
orial for my soul every Sabbath day and I from 
my grave will always be mindful of you praying 
to God on your behalf. May He prolong your 
days, and your years, and make you dwell in your 
land safely. May your name endure as long as 
the heavens. And God Almighty who put a 
limit to the bounds of earth will set no bounds 
to the blessings which He will shower upon you!”’ 
Then answered the leaders of the congregation: 
*“‘ All that thou hast commanded we will do; none 
will refuse obedience. From of old have we been 
ready to regard thy merest hint as a precept re- 
joicing the heart.54 But concerning this injunc- 
tion to drag thy body to the grave our heart is 
faint, and our visage blacker than coal.55 We 
know not what iniquity thou hast found in us 
to impose on us a duty like this. For when thine 
Excellency sleepeth with his holy and righteous 
fathers, we shall all be sinners for disobeying an 


32 Lit. “blessing.” 
53 On prayer for the dead, see Annotated ed. of the 
Singer Prayer Book, p. ccxxxi. 54 Ps. 19.9. 55 Lam. 4.8. 


NisSivys 276 


more> anyay yy otras p> xd) no TAD 
a8 Sane wtp yyo> mona cans mand 
snpanw> now: tya S$pnnbn 055 nt Se na 
Vn ods oD. ams int xdow spn 
onowi ty b> onatyn bs *bidbs oDD mwpaa 
pnsdsym onnmown O23 a7 ID °D 2a 
oynw oondyn ow adn md cnn Ty 
aw) 'moup> inawa naw 1p -nowi pt 
bs S5pnnd airy> nappy ton od mms on 
onaw) oni o> mbwa Jaw ostya os 
.ODDY TDy’ 1D OWN DD) .OD¥INA mway 
mona a>dby pry ot whiyd apxw ow ds 
so anion o> mney baw ay ot oba ty 
moat $5 :pain ‘yo Os “ppm ows yn 
lyown my] n"Dyo jp’) 197 AWS osm 
DS DYaAwID JD°D an Pe ns mo Xd ww 
n"Dyo msapi mp7 awn -yo AnD oD) 
ma mt Sy os .aS onowo ony opps 
meso m9 yt? Nd oD ANN Tnwe Jwm 135 
n’Dyn a>Dvaw .arD nx ardy nnxd Oy v2 
Oxon o> mm) Opa oon pmaLK oy 


277 ETHICAL WILLS 


affirmative precept,®® to revere the learned, the 
more so when he is a man of God as thou art, 
the light of whose teaching is spread unto all the 
living, and whose wisdom is renowned in the 
isles. Put not this heavy burden upon us, but 
withdraw thy command, lest we become a dis- 
grace and a laughing-stock in the eyes of our 
neighbors,”’ 

He answered: ‘‘Your generous response is 
very pleasant unto me; in it I recognize your 
amiable intent. In sooth, ’tis no new revela- 
tion; full well I knew you to be compassionate 
sons of compassionate sires, and the branch does 
not belietheroot. As you desire to be excused,I 
will not insist, but will leave you to follow the 
dictates of your heart, in your treatment of me 
after I die. Not only do I declare my pardon, 
but I implore yours for having caused you dis- 
tress. A thousand, thousand times I thank 
you. May God comfort you as you have com- 
forted me! And now, with your consent, I will 
command my household and set my private af- 
fairs in order before you, and will convey my 


66 See Baba Kamma, 41b. 


nisis 277 


son pods mh ns ant .nwy mys Sy may 
8 Iwe JD obs wed vapar.n’n mand 
O82 PY Jno IM .ornn7 b> Sy ADIAD ANTIN 
saya won onbad -pyya ww) 82 apn o"y 
MDA Wm WD am cnsn wbyn apm .atpn 

syn oaymarapd> obp1 ayd iriswd 


SND Taw ODNAWwN :7ON PN "yd Ty 

Peony DoDD, Wal Woo 3 ba any 
ny? oD ooxss wrpn ann xb o> aTaym 
> Domamiy Sn .oeNT Ia ONT ONNw 
a1 8d saym maywn yyw oS onm yen man 
NIT JD OD¥DN °D IY pI AVA wwA 
OD YY DwT wyNw OND .ODD M8 DWN Nd 
£099 wT pina Nd oD .DDNYA oO DNDN ny? 
mnndso onndo aoe myx taba xd any 
am>o pone Sxwx ory 03 ON 1D .0D727D 
Abs) .oDns cnays awe Sy mopar adn 
OPN 8 ON .0D°>8 DWE JN JN Mw oDds 
Oxy JD .minawm niin od7D1b) osow> wr 
30” ON) .OD°1272 “NNN Awd DDoNyM mds 
ory ood aos mad we ponbyn orya 


278 ETHICAL WILLS 


inheritance to my heirs, after the rule appointed 
by our holy Law. I will make my last will with 
every legal circumstance, fastening its conditions 
as with nails so that it cannot be upset. Thus 
will I remove a stumbling-block from my heirs, 
and save them from utter neglect of my disposi- 
tions, which would not be executed unless I 
made them very precise. Otherwise I should 
appear as a trifler with the goods of this world 
and of the next, the sport of my juniors and the 
target of every other’s pointed barbs. They 
would account me as a keeper of other men’s 
vineyards who failed to keep his own!’’s7 


Thereafter he summoned those distinguished 
men, Michael Modona and David Saba, and he 
said to them: “I have a request to make, do not 
refuse to grant it.’’ And they rejoined: ‘‘Com- 
mand us, and we will obey as we were wont to 
the utmost of our poor ability. For we will obey 
now as heretofore and will not turn aside from 
thy commands right or left.’’ He then appointed 
the trustees of his estate, with the duty to execute 
all things set forth in the will he was about to 
make, and every particular of which he desired 
should be precisely observed. Then he gave the 
necessary directions as to his household affairs, 


57 Canticles 1.6. 


NIN’ 278 


awyN) .wrapA nsin pts wand nS awe 
.O-NIDTT oP AwWaNT opin OD OY ow MNS 
o> an .oms wn xbw oppo. mpm 
sD onyt mnba cp oway Jaq Swan onan 
S777 yO 409 1D 2m ANS nw nnwa 
YNYNDD YN AVM) WON) .OMIN TSN TWH 
DVys Ins 2001 NNT NDbya pan Nodya 
soon dm oy nw mas oA 
7on3D awd navn 
Ser siti Ssop aamo. joan bs spn 
nos moxw com> aoe yas at "po nbyan 
yn top pwn Ss N'Y neo Sew om 
sy > op row iy n’pyn $x" ombsn 
“102 8b oD .myr MYysT wmimM>w opr 
son) :dyonxo wwy awea bsowi po ymin 
DONN mMXD CDN woyn anyo :omdsy 
[Nas awe $5 wym os) b> by orparinips 
asas nati: an 8d) .nwys awe ones qows 
wary -nawnna ndy 7D°D Jy? .wrDaw v»ADA 
ASPND yryy ato amad asn smwyd row 
NTI "ppm 72a 52D WIN .nya mp Son wy 


279 ETHICAL WILLS 


doing all things in a manner which aroused ad- 
miration of the testator’s character, and rever- 
ence for his wisdom and foresight. 

Afterwards his Excellency turned to the wall 
and wept. Then he prayed to the Lord his God 
a short prayer in a still soft voice, saying: ‘‘ Hear 
my voice, O Lord, when I address Thee, and let 
Thy word drop upon my tongue. Answer me 
when I call, O God of my righteousness; for into 
Thy hand I commit my spirit. Examine me, O 
Lord, and try me, test my reins and my heart. 
O Lord, open Thou my lips, and my mouth shall 
declare Thy praise!’’® Then he stretched his 
fingers toward heaven and began to confess after 
the fashion appointed by saintly men of yore. 
And as his grief-stricken tones were heard, those 
who stood by wept in sympathy, and amid 
their tears besought the Lord not to snatch the 
crown from off their heads. But the gates of 
tears were closed against them,” for the decree 
had gone forth from before the King of the 
Universe, it was signed and sealed; and God 
is not a man that He should lie, nor the son of 
man that He should repent. 

When his Excellency had finished confessing, 
and had ended his deliverances of judgment and 
admonition fit to rouse the heart and to calm 


523 P a0 20,2. 

59 Ps, 51.17. 

6° For various liturgical references, see Singer Prayer 
Book, Annotations p. ccxxv. Cf. T. B. Shabb. 32a. 

Sr os bets oes 

¢ Num. 23.19. 


nisiy 279 


oye o> yyo>b nxt on onbdsn neo oD 
ypya xm oxdaiont aw pos ovum yoat 
‘DM yo wr -YyA A 


Sy) 002 Ja pr bs yaw prim 'yo apn 
moot Spa anyp moan yobs ‘a bx 55am 
Aion qnbavrmwa ip onds yow oN Apt 
PPPS FTA prs mdS ony saps enw by 
nev ‘nm oadr onda Ab IY DN ANA eM 
»p>5> pmyaxs pm :qndan wy op. nn|n 
.oduy ongn on vewos nin San vbyp 
on yrat Sips cody Ss upd ornonm oda 
.o noms odb19 warm t50d5) moao opin 
bs Ss omnno yn ond Sy onyot mya 
Joven byp aapyn tom nixon jon onbad 
7277 RY 2D~v°_> o7ya dyn Avot yy on 
paid ‘yo yppa iwdn 7D °D .odiy Sw iad -pn 
aro Ss weed) comma -wpa) and2 paw ord 
DMI OTN 73) 


wird jatdy .nrtnnnd prin ‘yo mba 0-0 
smaabsn amys om> maim mvpwn "ppn 


280 ETHICAL WILLS 


contention and remove the boughs of thick trees,® 
he said, ‘‘Know ye that I have here among you 
one dearly beloved, whom I dandled and reared 
and whom I have set first among those called* 
this many a year agone. For such a time as 
this has he become a Sinai and a mover of 
mountains.°® He is a man who makes appeal 
to the masses, and yet his decisions illumine the 
experts all the world over. I refer to my kins- 
man, my chosen disciple, in whom my heart de- 
lights, Abraham Graziano.” Let him go out 
and come in before you,® for I know that he will 
judge you in equity.”’ Then he called him and 
blessed him. Graziano fell on his knees and wept 
mightily, whereupon the Rabbi said to him: 
‘Equal to the sum of all my cares within me, is 
the pain of parting from thee.’’®® He placed his 
two hands upon him and continued to give of his 
glory, so that a double portion of his spirit might 
be upon him.7° He commanded him to let abun- 
dant waters spring forth from his well so that 
disciples after him might drink; he bade him 
always to be generous with his learning and on 


6 Used euphemistically for the evil yezer which was 
driven out by the “bough of thick trees’’, the myrtle 
(Levit. 33.20 is interpreted of the myrtle). For later 
mystical ideas, see J. E., ix, 136. 

6 T. B. Baba Mezi‘a 84b. 

6 I] Sam. 9.22. Used of those called to recite the Law. 
See Jastrow, Dictionary, p. 1417. 

66 Two contrasted qualities, learning (Sinai) and 
dialectical skill (mover of mountains) are combined. They 
are kept distinct in T. B. Sanh. 24a. 


Nigivys 280 


7ON) may py Aayr man at aad pond 
% wy maw mp a wt "ppm 7a bo bx 
vsaa ym>ym oman cnnmpy ws ors 
7D Mwy] nN nyd) .ow moD Ar oONMpN 
yam raz) @ana mb>np Sapny.on apy 
7"MDD WHI ANS na eanp a'n.ban ypop 
£022DD NI? TWN) NY WN ONT OIA 
INV INI’) .OINS wIpw pIxa > -ny7nN 
om. °92 Jan vora by Se amoqan pind 
400 CNA -anpa -pyrw ana .y>s tox 
nn For yp ony joo .ob> qua °>y mnwp 
yoy imna ow op mm jyodb yby ano 
inw jyo> pmryo mAyinn wipwy imxn 
poyan aw yin gow .pans osan o-pabnn 
Don ANT ms 7D .ysip $25 anp nw 


67 He was Trabotti’s cousin and died in 1865 (J. E., 
vi, 84). 

68 Used of Joshua, Num. 27.18. 

69 Cf. Ps. 94.19. 

7° Terms used of Joshua (Num. 27.20) and Elisha 
(II Kings 2. 9) are combined. 


281 ETHICAL WILLS 


his part to be always ready to serve when called 
upon. And to the members of the Community 
he said: ‘‘Do this man all honor! I testify of him 
that he will attain fame, that his repute will be 
great among the scholars of this age, and I have 
confidence in his ability and tactfulness for, re- 
presenting you before kings.”’ 

This done, he said: ‘‘Where are my pupils? 
Let them approach that I may bless them.’”’ 
They came into hispresence and said: ‘‘What 
wouldst thou say? Speak, that we may show 
our respect by obedience.’’ Heanswered: ‘Ye 
know that from your boyhood I have reared 
you and that my love has never failed. Asa 
nursing father carrieth the suckling child I 
have borne you.7! I have shown you the road 
to wisdom, I have guided you in paths of right- 
eousness. To the shore of the sea I led you,? 
and laid on your brows the crown of the Torah. 
I was found of you in all your hearts’ desire; at 
the beginning of the watch I rose to instruct you, 
that ye might be able to carry a righteous mes- 
sage to your congregations. My table was pre- 
pared before you, and every fruit pleasant to 
the sight and good for food,73 I did not withhold 
from you. Yewere the object of my unceasing 
thought, [ ever watched your progress. But now 


™ Num. 11.12. 

72 Prob. an allusion to the expression ‘“‘sea of the 
Talmud.” 

73 Phrases from Ps. 23 and Genesis 2. Such biblical 
allusions abound in this Testament, and are not always 
indicated in the notes. 


ninis 281 


11393 TI "ppm 2a Ox Ty TON :Pwd 
moyn mbyn mona Sayw yoy oun yn oD 
pponn any abomndd moispndr owds abyn 
Inoon Sanay ocnyta) wpm. oxen 
soy oS o> innam 
po NI IND fon JM Pod sy AON 
n’Dyo AAT AD ..90N7 ppd ty .oD7AaN 
ons :om>N DN) wT) FIAT ND °D 
Nans .oDnN nonin oD yI9 °D ONyYT 
pI"T AN JOINT NY WWND ODN cnamE odiy 
yy1 095 on 717 MDM NINN .ODNN CNW) 
.ODn8 cnwin om An> .o ons cnnin pty 
b> 055 onxxon .ODN8 *NINDA ANN ANDI 
main 1055 onop nimiows wRID) .ODwDI MIN 
andw .ooonpa prs wan yyod> .o>ds 
19) mN8109 tom op b>) .oD2b9 onDqy 
£002 Ten omyn b> .oDn onyin NO SoNDd 
qn3a qb nr any) .o2°»a mp yrow>) mtd 


6 Or N77, ed. "AWN. 


282 ETHICAL WILLS 


I go the way of all the earth. Take heed to your- 
selves lest your heart be deceived, and ye turn 
aside’ from the way which I showed you, and 
the Lord be wroth with me for your sakes.’ 
But if ye diligently hearken unto my voice and 
keep my covenant, then the fear of the Lord will 
be your treasure-house and my lips will whisper 
in the grave” on your behalf in continual prayer 
that the Lord will satisfy your soul in drought,’ 
and ye shall be as a fragrant garden, and likea 
spring whose waters fail not.”’ 

His disciples were deeply moved by this ap- 
peal, but despite their overwhelming grief found 
power to answer: ‘‘O master and our teacher, 
ever sure guide in our perplexities, thou man of 
God, we have heard thy exhortations and com- 
mands, pleasant they and upright. We will bind 
them on the tablet of our heart, tie them as gar- 
lands’s on our head, throughout our lives. But 
grant us this solace in our affliction, that even 
as thou hast taught us, so do thou bless us.” 
Then he lifted up his hand and blessed them, 
and said: ‘I lay my order upon you to attend 
the great Yeshibah which is to be opened on the 
New Moon of Heshvan in the coming year 5414.79 
Lead your young flocks in the steps of the wise 
to feed in the gardens, to gather lilies.°° By fol- 
lowing this course ye may be confident that your 
learning will abide with you permanently. Let 
the fear of God be upon you. And He who loves 
the Gates of Zion will make to dwell among you 

7% Deut. 11.16. 7s Deut. 3.26. 
76 T. B. Yeb. 97a, in ref. to Cant. 7.10; © 77 Isa. 58.11; 
78 Prov. 6.21. 79 1, e. 1653. 80 Canticles 6.2. 


nisis 282 


on op) 00225 ane 1p 025 nown .pann b> 
2‘ Ayn .ODNS ome AWS FAI yD 
ms on row ‘Sips iyown yiow oni .ozaynb 
NPY) .ODMASIS aN ‘A AND oD WI naa 
mnn onbpnm .os1y05 napa aen maar ye 
minsnsa yaw ootya ‘nm oup> pon many 
1a1> NO AWS OD S¥1DD1 7 PAD PAM .oDwD? 
PDD 
yaxyn Sota pa ian adap avpadnr inv 
mo odswr pyo uns sds yy TN 
27 nyoy .o1 pom as onbdan wrx wapidsy 
Sy oqwpn .niwn pmso om yI7 -PpMinsin 
325 .on $5 ws ad niovy otayn ado mb 
minns wn7o>y ans 9D aya Ngan aN net 
opby rp sen orsy SSanm wo nan .on 
>nw o> dy cmon cum com> qoN 0973" 
pen n'a ams odnm saws abran maw 
ans ones nsw .o’yn ana nw Sy 
yan ma .o wy vip>S) ona myi> ovonn 
N10 NT OTA OYpnn ooTindnw omva 
D> Pa pow ws ayy anew 1 .o>>y onw 


283 ETHICAL WILLS 


love and good fellowship, peace and exultation. 
Ye will be like the dew of Hermon that cometh 
upon the mountains of Zion. For there the Lord 
commanded the blessing, even life for all eter- 
nipyy* 


ee St Mite & RES 


HSV 283 


pam .ps>y) anow myn ody mins mans 
mys ow > ys onan by tapyy porn duo 
soo Ty om mD72n ms 


me ~ eae 


Une} 
co 


A Ne 


pt mY ’ f 
ies Sige, APS, 
’ fet, 





mex owp> 
OCCASIONAL PRAYERS 


XVII—XVIII 
OCCASIONAL PRAYERS 


. (FROM THE OPENING OF THE TESTAMENT OF 
JonAH LANDSOFER) 


Jonah, son of Elijah Landsofer, was born in 1678 and 
died in Prague in 1712 (J.E., vii, 616). His surname was 
due to his expert knowledge of the art of writing Scrolls 
of the Pentateuch. He wasa manofmany parts. Scribe, | 
Cabbalist, he was also a mathematician, as his notes on 
Euclid show (these were written in 1710 and published 
after his death in 1737 by his grandson). 

Moses Hasid, alsoof Prague, was Landsofer’s contempo- 
rary and friend. Like Landsofer, Moses was a Cabbalist, 
whence his surname Hasid. The two were sent together 
to Vienna ‘‘to engage in a disputation with the Shabbat- 
thaians’”’ (J. E. loc. cit.). They were sent by Abraham 
Broda, Rabbi of Prague from 1693 to 1708. 

The Testaments of the two were first published together 
in Deutz’ maw yx7 ‘ob (Frankfurt-a-M., 1717). There 
have been several editions; often the two Testaments ap- 
pear in the same reprint. 

Landsofer’s Testament consists of 37 short paragraphs. 
Moses Hasid evidently wrote his Testament at various 
periods, for it consists of five distinct parts, containing 
25, 16, 19, 8, and 3 paragraphs respectively. There is a 
curious difference with regard to improvised prayers. 
Landsofer advocates such innovations, while Moses Hasid 
strongly advocates restriction to the regular liturgy. 
Both commend the reading ot German (Yiddish) litera- 

28 





T?-f? 
Mm? "7 NI onp> 


wap. yw m>n nwa Th 7ApIOTWWS ids Ja my 
s7> o>ousn oman mambpxyiwa py) a’yn nwa 
Mow o’np 7D Ww own 1d NA yD ,C"OAN AT pyraw 
on Sapp jp :oan oy bya wx A AnD 
1anDy orP>pix> yma mynd wwery w> pawn dya 
3 2 "'y 'sn nwa wn ANS IST y'n nwa 

OTIS Sw wy NT 2 A AND 3°21 VON Awe 
pw ."Pon, m2 D"yi Sapp mw 7M «ADOT v2 
YIN nw WIA ean NTA omTAKs ’y yynd indwi aM 
Map > sway) ONNavn oy moa pon nnpd ,n’on ay 
«dy a2 mpoa ,wbusgn nn 

Sy "OI TT 'D,2 IM ANN ID IT) OPW MN 
JT may mo a’yn pro a by wnppma yon 
Sm mop) 1 Manp ovoys> .nyns navn 

pp yo nyan owsy mvs spied bw ania 
MW M_IPNA ww NX aN. AND Pon Aw .o-Xp 
Owy ja penn .osnye opbn mwon ma OKxn 7D 
2°-yaan wy Ayen yacwben wy new jaown qwom 
oma ora wSan aan .opyo awowja-wnnm vnow 
JI¥0 ADOT? so NIDA MATION jrRw mwin mdpn dx 
sn 5s tuno Pon nwo Tw nya wAbs> mban mora 
psd omw .mamoo mbenn wap Tn AN 7M 


myo. 7a bas ops) noes pwba oso xinp> anad 
285 ; 


286 ETHICAL WILLS 


ture by the unlearned. But while Moses Hasid specially 
names Isaac b. Eliakim’s Leb Tob and Moses Henoch’s 
Brant-Spiegel, he also urges the study of Maimonides’ 
Sefer ha-Mizvot (in the edition Megillat Esther, on which 
see Zedner 383, 582). So, too, Landsofer speaks with 
deep regard of Bahya’s “Duties of the Heart.’? Both em- 
phatically urge the close and regular study of the Script- 
ures and the Talmud. Both Testaments combine a 
strong mysticism with a sober regard for rational prin- 
ciples. The result is a curious glow of style even when 
ritual laws are being discussed. 


Long ago I felt impelled to lay my commands 
upon you, to instruct you in the path and con- 
duct which lead to the service of God. It is true 
that many books have been written for that 
purpose, by that link in a noble chain, Shabthai 
Hurwitz,! and by others after him. Neverthe- 
less I know that the affinity between son and 
father, and their close attachment, must always 
give a father’s words readier entrance than an- 
other’s to the ear and heart of his child. It is 
as though they still stood face to face, bone of 
each other’s bone, in the vividness of olden 
association. 


In any such commands, first of all must be set 
the great principle that the purpose of man’s 
creation is—the service of God. Of that service 
the root is fixed in man’s innermost being, with 
the heart as watchman over it. Prayer, in its 
highest sense, is this heart-service, a complete 


t See above, p. 250. 


MisSivy 286 


op ds 32 pny” Sy "aw a>, ova Ta NP on Awow 
75d, OSD) OyND NIA yn Awe bw *DyrxyEy uINIA,) 
Nw TAS "ANOS noi, nvw»p2a) oad by "nna 
nvw. “aS “BIDTIND Ol j2 A(2"5pni yw FIT: anki les 
Ds own omw ona by "maasn main, 7"y map 
“noon TINT pd! NAHoODM Mpoenn Mpoyniint 

Sova n-ind omnnon nan mann nbs mein onw 
JO) SWONWD OL NINDS PIO-NYS? OXSVP ANT Nan 7) 
om) nse Sy ano 

mindy saws ,oons noxd> cnatynw cans 
vx 2 nx nnx> ,odiyy ino p> onawnna 
NTAYA wy? Aws AwyNmM ma D> Aw IIIA 
ToD DDD ON>D Dd ANT, WOw JIA NIT NIA 
pain bw ponvn nowbwr ims mnz1 mp 
pans osam Sst pmoan nba onaw am 
inprpn odiyd »D nyt ar bo by joan mind 
N82 ANY ypIaT 11D? wy IpiaT) ypaxd jan 
Invaa ,wp5 amy sin obxo aba onwn 
“POSyo oxyr inawny Syiwa 

mana Sim 555 sin pes nay peso 
Ipyi,’a omay> own ney nm) Aaya 
abay ayew) apn nyowwsa wn Aaya 


t So in first two editions. Some later eds. read npiwn. 
The word in the text is a common Zoharistic term. 


287 ETHICAL WILLS 


absorption, which no preoccupation invades. 
This degree is not reached by one in a thousand 
of those who are weighed down by human cares. 
They may understand the meaning of the words 
which they utter, and yet fail to attain to the 
love which should accompany them. Therefore, 
on all happenings, write for yourselves some new 
prayer, keeping it, however, carefully within 
lawful lines. Let it be pieced together from 
verses of the Psalms; make particular use of the 
119th.2 He who is incapable of doing this, shall 
pray in German from the depth of his heart. 
Similarly, none of you shall omit, after the 
morning prayer, to pray in German, with es- 
pecial reference to those needs which are most 
regularly felt. Let each of you pray to God 
for a contrite and understanding heart, from 
which ill-will and envy shall be far. Let each 
pray for sustenance, that it may be won honestly 
without the crushing anxiety which drives out 
higher things. Above all, let each pray for loy- 
alty and virtue in his offspring, for power to 
avoid sin. Let him pray that God may im- 
plant in his heart the love of Him, and in his 
home peace. And a petition shall be made that 
prayer itself be free from carnal and foul thoughts, 


2 Lit. “the eight-fold’’; the 119th Psalm, with its 
eight lines to every letter of the Hebrew alphabet, is so 
called in T. B. Ber. 4b. As will be seen from the passage 
quoted in the Hebrew note, the author was a strong advo- 
cate of the study of Hebrew. 

3 By “German” the author means the Judeo-German 
dialect. 


Ninivs 287 


x5 odo onan 2p) navn ba ynbDn7 em 
ws nwa ow yMND AND INN Per 
mans we xd mbon wryp mawnn wD AN 
Yn oon mp awe tat b> by od. vy 
wom jqwin qden aps odd randn mIppa 
DIDPD N¥aIpo Nam pa quo gon xbw ma 
PNY OD) PPR NON pio mw pla odmn 
5m poiypy nows pwoa indsn rtp» °Dn 72 


inven anx> xy yo xb ans b> jo 

mwpan Sy xprt 2nows pwoa Soannb many 
sayy boar ny Soar oy $593 on 1b mo>AST 
nip °4a Sow sy2a1 25 a'2 own 05> yow 
12) .09225p Ayta ANIpA own YD) ,oAANA 
noyanw abi atqv vba arena nomen by 
svIm pup 00 Nx Ndwi “921 S20 ATinn yn 
poanda yon .pyi son S20 od nw w1'n 
navn da abpnn nawnoi ma mde a nans 


2 The author elsewhere in this same Testament com- 
mands, be it noted, 150 o709$ o> Aan 7122 INAIM TN 
wTpA pw? avn IwTw. 

3 So the first ed. The second reads ni31. 

4 Some eds. place the stop two words higher. 


288 ETHICAL WILLS 


that good progress may be made in the study of 
the Torah. But each of you can choose the 
exact terms of his own supplication. 

Every day a different form of words must be 
used, lest by familiarity the prayers lose their 
spontaneity. The real end of these prayers is 
not the petitions they contain, but the act of 
petition, the act of praying with genuine emo- 
tion. This is the true service, this the true recog- 
nition of the sovereignty of Him to whom prayer 
is addressed, and to whom belongs the power of 
answering. In other words, prayer is an as- 
piration for that purity of heart which shall in- 
spire the service of God in love and reverence. 
Nor will God withhold this happiness from him 
who seeks it without intermission. 


HIS is 288 


maar 05> ynn .oysn oaaim Sworn non 
faa. a7 elDt Ins Golan ae 
nowy ota jan at0n bSan> ov S53 am 
a57 poe sian yyo> ,ans apa baw am 
onatn mbsxen by json apy son xby 
sem mata aon poe SSannd ox od nbxn 
1% awe pos noennn nrnn mo mayn 
spy) smwpan maxbob nhion Sym abana 
inmiay>? inv ad saan own yow adbpnn 
b> awn own yin xd o> .xonn edna 
[Pon ms ows 


COUNSELS OF A MYSTIC 
FROM THE TESTAMENT OF MOsEs HaAsID. 


He that feareth, and trembleth at the word of 
the Lord, should take his chief meal not at night 
but at mid-day. At night, he should eat only a 
small quantity of bread and meat, or something 
else as a light repast. After partaking of this, 
he should proceed to read aloud some folios of 
the Talmud, satisfying himself with his toil in 
the Torah. 

The abstinences imposed on the High Priest? 
on the eve of the Day of Atonement, lay thou 
upon thyself on the eve of every day throughout 
the year. More precious is this course than 
pearls. Be not like those who deny themselves 
fiesh on week-days, but compound for their as- 
ceticism by eating cereal and other vegetable 
dishes so heavily that their sleep is coarsened, 
and they lose more than they gain. Assuredly, 
not for such persons did the Lion? advise ab- 
stention from animal food! 

Read the Shema‘ on retiring to rest, making 
use of the directions of Luria. ’Tis a ladder‘ 


t Mishnah Yoma 1.4. 

2 Isaac Luria, sur-named the “‘lion’’ from the initials 
of the ‘‘Holy Rabbi Israel’, Cf. Schechter, Studies in 
Judaism, ii, 251 ff. 

3 Directions as to devotion, ritual and _ spiritual. 
They are printed in many editions of the prayer-book. 

4 A common Zoharistic symbol for prayer, derived from 
Jacob’s vision (Gen. 28.12). 

289 


ONT mw I MND ops 


indos apy ow xd ‘no jato sam xn 
pyo Sos addar orn yyoxa pr moda 
Dy “NY yyD IN ONY IN MON AAD and pr 
pet aps mioS> ons .bp nat axw ow awa 
72593 yr yaw maw eta on Spa son 
mn 
san 2". Tn ,2"2 Ian a Sy ynow mon 
YI NT Ap dD ,mwn boa any ny> par 
mop Sy. Sona awa odoin paw imo xd 
pivaw ay powan axw mops onat odoin 
.OT0amA ony Kx Lap oS oar ixdpns 
yo aam> Sov" aos bs by xd onto 
swan 
vasa Sw wp yipar nue Sy -w"p spn 
snow: mbyndS asas axw odio sin .b" 


t Some eds. dp. 2D 1nvp...31p’. These varia- 
tions between second and third persons are frequent in 
the versions of Testaments and are also common in one 
and the same version, as in this very paragraph in D, 


which begins in the third and ends in the second person, 
289 


290 ETHICAL WILLS 


set up on earth for thy soul’s ascent on high, 
especially if the words are accompanied with 
copious tears. Tears are a strong deterrent 
against the soul’s distraction mid the vani- 
ties of the world. Rather will it make its way 
upwards, returning to thee strong in the fear 
of the Lord, like a new creature.’ ‘‘ New every 
morning, great is Thy faithfulness.’’® 

Ritual ablution is a most important discipline, 
and Luria, who has much to say on the subject, 
points out that for the comprehension of the 
divine mysteries nothing so avails as ablution 
and ritual cleanliness at all times. 

As regards prayer, I counsel limitation to set 
forms as contained in the prayer-books. It is 
not desirable to recite many additional supplica- 
tions.?. They monopolize the time which should 
be devoted to the study of the Torah. Even 
at the midnight exercises,’ I prefer to pray the 
less so as to read the more. 

The study of the Torah must be regular. 
Over and over again repeat what youlearn. It 
must be a table ever laid?; at this meal be not 
sparing; your teeth must be always ready to 
masticate the words of the Torah, as the mill- 
stone is ready to grind the grain. I need not 


5 Cf. p. 299 below. 

6 Lam. 3.23. Cf. Midrash, ad loc. 

7 This refers less to the extensive prayers advocated 
by Jonah Landsofer (above, p. 287), than to the many 
additions found in some rites. 

8 These were much developed under Lurian influence. 

®° Or render: That thy study may always be well- 


nisSis * 290 


m5.) TaD Ww 7297 WDaN on wapa .ndynd 
myn pa .ohy cbana qnow: own xby 
maao ‘a nsvd> spin qbxe8 cain ,adbynd 
“ua onpa>S o win andy wd) .AwIN 

xa ova mxe Som qat en ean vbay 
12> Sy rat ps mw piya paxow >" 
eanvouaal dada aoe 

mm pr SSpnnd ow tow pmbpnn oraya 
TY Uw PSI oD wT orp oo ATDw 
> .onMN Nwa matnd xdo .ardy ans 
Is msn ppna dps) .qnaino bvan bw 
sTwom Nay TN AXpD 

MIND TIM ATTN aN priwy ,7ANA Pays 
spipd qrny qin mrp ota oq by mx 
xdo mun xd yr ny boa ara Fant ux AND 
von oi qow orem po nine yipwn 
pnd 219 OYN7T JaNwY 192 .ATN at pnd 
own 

3 D adds 7p n?°an. 


— 


ordered before thee. Repetition was held to be a highly 
important aid to study. 


291 ETHICAL WILLS 


admonish you to keep all your books well under 
cover. Yet, as I have seen some persons neglect- 
ful as to this precaution, I add this warning: 

Never allow anger to master thee. A father 
must guard himself against hasty temper in 
his treatment of his children and household. 
On the Sabbath, particularly, he must be very 
patient in his home, lest he destroy the Sabbath 
rest which should pervade his heart. It is a 
wise habit not to reprove a child immediately 
on the offence. Better wait till irritation has 
been replaced by serenity. Let melancholy and 
passion, born of spleen and bile," be banished 
from all hearts on the Sabbath day. Happy the 
lot of those who succeed! For, while irreverence 
obstructs the reception of the Face of the She- 
kinah, anger is a yet greater obstructive. 

Gloom, as Luria urged, is a reprehensible 
frame of mind; it is a barrier to the comprehen- 
sion of the divine mysteries. So our Sages de- 
clared* it altogether unlawful to pray in a 
state of grief, for eager cheerfulness is the dis- 
position in which a servant should minister to 
his master. The only part of the liturgy to 
which sorrow is appropriate is the confession 
ofsins. Therefore habituate thyself to the cast- 
ing out of melancholy from thy heart. Yet let 
not Fear of God be forgotten because of the 
strength of Love of Him. Love and Fear should 
be yoke-fellows. 


10 For this care of books, cf. p. 80f. above. 
m Tikkunim 48. 
1 T.B. Ber. 3la. 


nisiys 291 


%> -papp b> ow qonind -pax ors 
od» pow ots 12 n¥po omNw Now odd Tina 
ictal anes ania bee ots! 


255 diyon xdow Jn cs ,oyon pays 
by ovmd pax nawarinea v1 Syn pia by p>) 
mavnd sbw inca crn yiao any diapd ab 
An omoind xbw ann aw .1253 naw n-vow 
byani 12Dv ‘nxp jor ins xbox .on>wya 
ysy 257 by anp xdw nmi inde atppaAn 
2 "pdin AXDN nawa AID oy) Sinv7 
3D Sapp pew mixeds ips ...aTIT TNw 
100 ST) DYDAW CIN DIS APOwN 


mn maxyn ntow 9" -"ANA IDX »Maxyn 
bSennd sioxw Try TON) ...mwmd pA) 
nawon stays) ,n>1 anowsa xbox 555 maxya 
wot noDiIna nov .abdota Anowa 1975 
maxyn mn qoxy Sarin o’y ... nya nqma 
._ T20N7 nD ARPT Nown NXbw pr...qasn 
OTS ASP WANT 


4 So D. Some eds. omit. 5 D nmai. 
6 D “om) as though the sayings were Luria’s, 


292 ETHICAL WILLS 


I like to support an idea of mine on the text: 
‘The word is very nigh unto thee, in thy mouth, 
and in thy heart, that thou mayest doit.”3 On 
this phraseology I base the thought that the pre- 
cepts must be fulfilled in threeseveral ways. In 
thy mouth—this refers to the study of the pre- 
cepts.4 In thy heart, that refers to the antece- 
dent determination of the heart to perform the 
precepts when the time comes. That thou may- 
‘est do them, this obviously refers to the actual 
performance. These three aspects combine to 
make up a perfect fulfilment, and they corres- 
pond to the faculty which, also under three as- 
pects, is termed breath, spirit, soul. The term 
in thy heart occupies the middle, applying back- 
wards to study and forwards to performance. 
Of a verity, in all things the Merciful demands 
the heart !*5 

I cannot refrain from reminding thee that in 
the prayers which thou utterest it is essential 
to associate thyself with all the sons of Israel. 
This isa rule oft formulated by the Rabbis. It 
is in fact this merging of one’s personality in 
the congregation that makes prayer unselfish. It 
shows that the worshipper is not speaking and 
begging for everything solely to his own advan- 
tage and happiness. Inthe 77kkunim the point 
is insisted on at great length.” ‘“‘ And he saw that 


3 Deut. 30.41. 

™ Cf. Josh. 1.8. 

% T. B. Sanh. 106b. 

6 T, B. Ber. 6. Cf. Book of the Pious, 533, and cf. 
commentaries on O. H. § 116. 


NIV 292 


322523) pea pioan by pao >> aaa nan 
opis 22 orp ab mien myonw ~myyd 
J2222 ,.myen toed sw j pea corr 
msxon Sanw onp omxen orpd iad Sy nw 
DIDI 12 .mMxom newy xem mwyds wad 
ven movi mn opon ‘1 a2) .oby onnn ibs 
m7> oysoxa andar nom .unomd ww 
sa syonn tat boa ...js9d) wd sbipy 
ee 
2>ano anxw adpnaw qDInby yor xd 
ma yr Ssow oa sna qoxy annenw 
eyxw v9 Sy ati oron.mpipy moan b"m 
.7272 wxsy naw) nyind bon wpani ra 
WS PRD NV A pays Two ybom onpna 


7 Eds. "27. 8&8 D mew. 





7 The Tikkunim or Tikkune ha-Zohar (J.E., xii, 691) 
are much beloved by Hasid. The passages here quoted are 
much abbreviated from the Tikkune ha-Zohar, §§ 21, 24, 25, 
and particularly the Zohar ha-Hadash § 11. The trans- 
lation slightly deviates from the text in the direction of 
closer adhesion to the original in the Tikkunim. 


293 ETHICAL WILLS 


there was no man...but everyone turneth to his 
own way.’’ Everyone, on the Day of Atone- 
ment, cries: ‘Give us life, give us sustenance, 
give us pardon and atonement! Inscribe us 
for life! O greedy pack of whining dogs. Not 
one cries for the spirit which brings God’s Pre- 
sence to the earth.”’ And again, using the same 
comparison, the 7zkkunim complains, ‘“They 
cry like dogs: Give, give! they are unsatiated 
like Gehinnom, which cries: Give, give! as it is 
written, Destruction hath two daughters who 
cry, Give, give!!9 Give us the wealth of this 
world, Give us the wealth of the world to come! 
misinterpreting the saying: Learn much Torah, 
and much reward will be given to you here- 
after.”?° Whence we clearly see that one who 
acts to gain future reward is not of those who 
serve from pure motives. To return to our for- 
mer point. ’Tis a serious matter. For, beyond 
a doubt, he who fails to sympathize with the 
sorrows of the Congregation of Israel, when 
praying: ‘May the Lord bless His people Israel,’ 
shows by this indifference that he has regard 
neither for the glory of God nor for the honor of 
Israel, the Lord’s people, of whom it is said: Ye 
are children of the Lord your God, while it is 
said further: ‘Is Ephraim a darling child unto 
Me? My heart yearneth for him.’’?* There is 
no profanation of the Name greater than this! 
A people unique in its acceptance of the God- 

187 Ps 59.107, Is. 53.0. 

19 Cf. Abodah Zarah, 17a, commenting on Prov. 
30.15. 

a Mishnah Abot, 2 end. 4 Deut. 14.1; Jer. 31.20. 


nisis 293 


ombxa pmy pods .anp 19975 ww xbox 
am>p wn yo an Isvny> an stp27 Nora 
paso> wer ory prs tornd vans tp 
sap jsp mos pais nena ind md. poss 
nn DIA anpna yi .w’y smarnd 
DIT SMD 1am an NT pabos pry 
anlananoiacnyapdyd van fanannnsc 
ost Rp?yt samy yo am pa spbyst samy 1d 
52v 99 unn mann ann mind cppint aD 
Sawa nuiywen dps sand youn .o"Dby naan 
am ...mow> sayy cap xd san obi sow 
m3 Kw» ppo Saw .Srt. 7a7 NIT NDT 
by jays °D ,Osnw noi bw ynyx ad bx 
wey mo ,Osxiaw iy nx qian >55a Syne» 
oa nos) o>yy ‘a ay open tiap by on 
Dion 95 ps obs > yp Jan qoxn ‘7d ons 
smmabs noapa apr mow .nm Sit) own 


9 So D; some eds. mmx. 


294 ETHICAL WILLS 


head and of the divine Law, is given over to the 
world’s scorn, and lives in low estate. Assuredly, 
he who is not pained to the heart over this, who 
does not suffer in his every limb and sinew woe 
unto such a one! Yet he forsooth pours out 
plenteously his prayers for his own welfare, and 
has no shame, but puts out of sight all concern 
for the tribulations of Israel, of whom the 
Prophet said: ‘‘In all their afflictions He was 
afflicted.’’ He refuses to sympathize with the 
sorrow of the King who is pained at his son’s 
sufferings—such a man deserves to be classed 
with the greedy of soul! 

And know, my beloved! that I oft ask myself: 
With what shall I come before the Lord, how 
lift up my face in the presence of my Maker? 
My iniquities rise over my head, as a heavy 
burden are they upon me. And we, of this age, 
are weaklings; too feeble to fast, too frail for 
penance, unable to endure frequent ablutions. 
But, I bethink myself, (how Luria has said) that 
the admonitions written by earlier and later 
moralists, with their ascetic rites severe as snow, 
were meant for those whose occupations did not 
permit them to apply themselves constantly 
to the Torah. But he who has the knowledge 
and fear of God, which are the true means of 
setting one’s heart right, must not weaken his 
body nor interrupt his studies. Only one day 
in every week he may remove himself from the 
society of other men, and pass his hours alone 
in the near Presence of his Maker. His every 
thought will be bound up in Him, as though he 
stood before Him on the Day of Judgment. 
Then will he speak to the blessed God, as a child 
speaks to his father, and withal as a servant to 
his Master! 


nisSis 294 


‘oonmiad .mSewd) arady ay>5 anna anaim 
Tow paas mona 1aba mr Sy ayo > pew 
naw abana Son many ty > San vty 
mys pipoo ayn .ow nia i> psi oxy 
2x ony $223 wan tox r'yw Ss by 
soon axy? > Foon ays pipbn ayn sim 
NTID pI Ton Ayxa ayso wERw sina by 
INIT WHI nD 

5 oqps moa ond bs cnnw paims yn 
wT May cmnyy Sy np D> uD NUN TAI 
poia? us psi m2 owidn ums .72D NwDD 
mm ...m>°a01 opps wosy 9205) naynd 
DIINNTM oONWSI maT KXsOnw mo 4D 
xb dw wp onion ppiwor py Sy minzin 
Intin pro mina yy pry ond xbox ron 
nso ‘amas nyt yoyy end Sax ciniois 
mioba Svan’ xdo wn wbr xd onipn xen 
T7TNAN OFS 723: 7D PNM »~y1awa IMs AY qN 
soy 8D 13 InawND AwWpnn) np pad riya 
pas 5x Ja> Jaan dbsxdb nad .pan ava pip? 
97 ON TS0 3) 

10 D myawn jp. 


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RS ARR Le 


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wy" MINIS ADD 


IN DEFIANCE OF DESPONDENCY 
FROM THE TESTAMENT OF 
ISRAEL BAALSHEM 


XIX 


IN DEFIANCE OF DESPONDENCY 
FROM THE TESTAMENT OF ISRAEL BAALSHEM 


The founder of the modern sect of Hasidim,-Israel son 
of Eleazar, was born in 1700, and died in Miedzyboz on 
May 22, 1760 (J. E., ii, 383). He is familiarly known as 
Besht, i. e. Baal Shem-tob. His career, with its mixture 
of fact and legend in the reports, is brilliantly told by S. 
Schechter in Studies in Judaism I, pp. 1-55. 


An interesting romantic picture is drawn by I. Zangwill 
in the “ Master of the Name”’ in his Dreamers of the Ghetto. 
The selection printed in this volume is characteristic of 
Besht’s position. Besht did not attack the rabbinic 
scheme of righteousness under the Law, but he refused 
to regard Lawastheend. The end, according to him, was 
union with God, the realization that life is a divine mani- 
festation, and that every act, whether ‘material’ or 
“‘religious,’’ performed under that realization, is a sanc- 
tification of the soul. | 

The “‘Testament of Besht’’ is printed in 7”2°7 mxnx 750 
nw numm, Zolkiew, 1820. See also E. Z. Zweifel’s 
Syiw by mbyw, 1868. 


These Testamentary directions are taken from the lit- 
erary remains of Isaiah of Janova, as having been derived 
from verbal communications by the Besht, with additions 
from the rules of Baer of Meseritz and of Isaac Luria. 
Mystical ideas on the soul’s perfection are found here; also ) 


(0? 
wy" MINIS ADD 


soy ards ja Osa jqwann oro n> DD 
sbp-xwa Py) "PN TVD ‘ova naiyoa qwan o’n nwa 
poTaN) NIT ."BY AT pw FID .wousn man ap 
vardin oa ow bya noose ms .v’yya ov nnn 
DYO IHD IND) |AY wen ba NIN NTDyo Maanyon 
312 Studies in Judaism pa “wow ADbw >’y nyT 
a H'S FT PON 

wpa Syst Syne 4x woo MITA Mew ANON 
3722 moptn ompon win cnbdin, p02 “own dys, 
p'vyan .v'wyan bw mppenn nnpi> nnpp on wipby 
naw ximw p> oan bw awrm pryn ryt ta ond xb 
mbon wo ming by wand asa x> sin Sas nnn yo 
28 MuNTIM mMpat xa myonn yrat D> .noxy wa 
bow) mn>s mypin on OINT enw AND an aan 
mud NN AND NAN Ay PNT IW MN AwyD 
wT NN wp 

m7) vw" MNS 10,2 MOP "v'wya ON, 
ays bw "Sere dy mby,a ayy .y"pn nypbar "nw 
naan vox ,byp-ny cnx 

by ommpon parm jo omp> mxm omnis oat 
wy YMIMwA v'vyan yo omN Sap we INMRIWD My 
sya Sw mommy mpown omby wow wp bx mp 
sy ono mirya mp wand pny pumyryon 

296 


297 ETHICAL WILLS 


discussions of penances and solitude; fasting before prayer; 
in that prayer is a yielding up of the soul; bodily sur- 
vival after prayer is an act of loving-kindness on the part 
of God; bodily health necessary for due worship; reverence 
of God essential as a safeguard to the familiarity of love. 
There is an urgent plea for the service of God at all times 
and in all conditions, and a strong protest against despair 
under a consciousness of sin. 

Some of the wills take indeed a sombre view, and (as in 
Elijah of Wilna’s) the text is the ‘“‘ Vanity of Vanities”’ 
of Ecclesiastes. Life, he says, is like a draught of salt 
water, its pleasures seem to quench, but they really inflame 
thirst. To-day’s smile is to-morrow’s tear. But this 
sombreness is not despair; it is merely the foil to the true 
happiness induced by a life of virtue. 


I am indifferent to the world’s call, and this is 
the meaning of the text Ps. 16.8.1 If I possess 
the quality of equanimity I know that my one 
objective is God. Equanimity of this type is 
acquired by absorption in God, for the effort 
towards this end leaves no room for lower aspira- 
tions. So he who serves the Creator continuously 
has no leisure for vain pride. . . Similarly, if 
the vision of a beautiful woman come suddenly 
to a man’s eyes, or if he perceive any other fair 
and lovely thing, he should unhesitatingly ask 
himself: Whence comes this beauty except from 
the divine force which permeates the world? 
Consequently the origin of this beauty is divine, 


t The author plays upon the word ‘nw, Ps. 16.8, to 
which he gives the sense of “‘liken’’, ‘make equal.” 
Hence he derives the idea of ‘equanimity.’ 


NiSivs 297 


sy myn ,ATTMANM AAawn oraa owy ,wIn mwbnwn 
Fu nxn we nyo sw aden o> aban wd ox 
rar san Is. Den Jon Awys Nino ndenn ans 
so om>bs nxayn xan nnay> ayn AT myn 
$33 NNI7 Nay wT ANNA .AAAS NaI pa _AIND 
Sand san wy’ TD my mNMD xm) MMpD Soa Ayw 

yny nn 


b>) ,ASy) ANI Aperrnp: by myn mx wv 
ban, by oar (dno mds mesa ww p72 
amw> mor, wos ain "im obra, .nbap bw ’odan 
pnw ."INY NOX NIT INND¥ MID 1d TOP samMdn oD 
mabpposn jos enn oy bw ayotn xin orn bw 
D1 ND NT IDDM 1372 wd ;WN TWN NM qnDA 
pix »m cb on cnoxn wen os wrindy oyyrd 
ww 


nnnen pwd onnw oon oad nm onmw 

my ous yay ws poss mt o> ww jroo 
mpata osm oad on san spon om 
sawnd ona 1b pe mpatn moaqw nonow 
PR Ton $VNIT N& Jaywd oNNNN o7273 
ynpa omn7 75 sianw> 7D1..:msinnd oxi 1d 
D797 4NW 8 TD? mw pa mibonon onD 
ON DPT Ayo TW awn ,o>iyaw oD) ON] 
yiwy xxon toda pypanon onds nop wb 


298 ETHICAL WILLS 


and why should I be attracted by the part? 
Better for me to be drawn after the All, the 
Source of every partial beauty! If a man taste 
something good and sweet, let the taster conceive 
that it is from the heavenly sweetness that the 
sweet quality is derived. Such perception of 
beauty then is an experience of the Eternal, 
blessed be He. . .Further if he hear some amus- 
ing story and he derives pleasure from it, let 
him bethink himself that this is an emanation 
from the realm of Love. . 

Every man must devote all his capabilities to 
the service of God, for all things are intended to 
serve God. Under no circumstances of life must 
this service be intermitted. For instance, a man 
may be walking and talking with other men, 
and he cannot then be studying the Torah. None 
the less must he on those occasions cleave close 
to God, in full consciousness of His uniqueness. 
Or the man may be on a journey, and thus un- 
able to pray in his usual fashion. Atsuch times 
he must find a mode of service other than prayer. 
Let him not allow this to oppress his spirit, for 
God’s will it is that service of Him takes now 
one form, now another. Accordingly, when 
starting on a journey, or entering on converse 
with his friends, he should hold himself ready 
to serve in relation to the opportunity. Fora 
man, wherever he is or whatsoever he does, must 
concentrate his thoughts on the Shekinah, full 
of love for her, yearning for her love. And his 
recurrent thought must be: ‘‘When shall I be 
worthy of the indwelling in me of the Light of 
the Divine Presence?”’ 


nisiy¥ 298 


suai nvmd 05 nnd q> om .ndynd sin cern 
simw bm cans qwond od aw tpn cans 
pyiww> jy) .ovpdnn om m b> mpa ww 
son nbyn bw np-now awn ,pinni aw oyu 
mbsnona wip mbsnom anon nora 
PNY DT OPS Yow ON IDL.iT"2 FO pra 
pon mr dn awn ,anow 19 addy arom Sy) 
‘tons obhyn 

Donw ind boa newer nays ax om 551 
INN yw AXIN nN wR DN.m21 77S NIT 
sbin ots onypd o> AmMomM .o INT 55a 
spasy tind Soa ays in) .o7N °12 DY 7270) 
DINwWD JD) ..oTINY INS) nwa pirat nym 
i472 T19b5) SSpnad Sod ays ata bin 
ns yx? Osi ons opIwa ims Tay 7px 
oping Soa Tay Y Ay Nn wT Dd AIM wyy 
jomIm 129 .nt JDIND OvOYH) mr DIND ODYD 
793 O78 112 oy 7375 ww qatd 4595 pind 
INAWND WN WTNAN ...2'37 Isa ims ays 
Dn AMS naANA pr aw xbw aYown oy 
TDI8 ND InaAwNDdD TON TON) .12 patN ww 
| TIPO DN DY Nowy 


299 ETHICAL WILLS 


Sometimes the evil yezer? betrays a man, per- 
suading him that he has committed a deadly sin. 
Possibly he has failed in some stringency of the 
law, possibly he had done no wrong atall. The 
yezer’s purpose is to drive him into despondency 
over the supposed lapse, and by inducing a condi- 
tion of gloom render him incapable of service. 
Let man beware of this dastardly trick! Let 
him retort on the yezer: “I perceive thy design 
to lure me from service. Thou speakest a lie! 
If indeed I have sinned a little, the more grati- 
fied will my Creator be if I refuse to let my of- 
fence interrupt the joyousness of my service. 
On the contrary, I will go on serving Him in 
ahappy mood. For I serve not for my own ends 
but to give God pleasure. If I do not worry 
about this peccadillo, with which thou chargest 
me, God will not take it amiss. For I ignore it, 
that my service be not stayed for a single in- 
stant.’’ This is the great rule of service: Bid 
melancholy, avaunt! 

Weeping is an exceeding great evil,4 for man 
must serve in joy. If, however, weeping comes 
through joy, then is it an exceeding great good. 

Therefore let a man desist from anxiety as to 
his conduct, for such an attitude is produced by 
the yezer’s plot to overawe him, to make him 


2 On the evil inclination or impulse, see J.E., xii, 
601. 

3 Cf. Schechter, Studies in Judaism, 1, 39. 

4 Other mystics took another view. Thus in his 
Testament Moses Hasid writes: ‘‘ Weeping is good at all 
times,” § 17. 


Mysiy 299 


nayyid aoiwiotnd yan ayn nyo onyeS 
spbya xqoin xox exw e"ys odo) aay 
own xmy ainma .b$55 apay aYxw iN 
nayo amaxyna doi mr noo maxya 
sat msoan pand oonn pax) .'m xan 
7018 TnNw xtoInT by maw ors axed AN” 
217 ans apen ‘nm inmiayn oybvad nm>ow 
ma nn ar any kun n¥p NON2 NT ON ON 
»%% sox anew soon by maiws xdow onad 
IMS TAY AIT ANTaya maxy > oad 
Saix5 amayacnms prop $5 int > mnowa 
AN JD ON.’m ppd mo nm mwyd pr cpxy 
-pp xo aos aoNw saoinn by miws xow 
nond sim mwa oxy apy S95 0p oby sian 
655 nn .'s yan das inmayy Svas aby 
mo 55 maxyo anry span nnaya Sr 
Sorry 

may> -poys oINTw TNO TYTN man 
710 18 ANOw NON NT DAN ON pI .anowa 
STIND NOT 

mwiyy tat Soa orm opmpta may bs 
YR NOW NW ONS mvyd aw nm. mw 


300 ETHICAL WILLS 


despair of fully accomplishing his duty. A sure 
hindrance to service is this despair! Hasa man 
really stumbled? Let him not yield overmuch 
to paralyzing grief. Let him indeed sigh for 
his sin, but then let him turn again in joy to the 
Creator, blessed be He! 


Nisis 300 


maxy) .maxy> ims wand ot nr ada RxP 
Svoieei.’m stan nnays adr ayn wn 
o7 .amayn Syaw maxya nay xd maya 
m sana mows min mpayn by axyw 





b’o Nom opb>s Sa NIT oy a7 
"Dp moow Sep "MDA 
am anxd) pwsyn 


ELIJAH’ DE VEALI TO HIS CHILDREN 
FROM THE TESTAMENT OF ELIJAH 
SON OF RAPHAEL DE VEALI 


XX 
ELIJAH:DE VEALI TO HIS CHILDREN 


FROM THE TESTAMENT OF ELIJAH SON OF 
RAPHAEL DE VEALI. 


Alessandria, in North Italy, was the site of a Jewish settle- 
ment after the expulsion of the Jews from Spain in 1492 
(See J. E., 1, 340). The community rarely enjoyed tran- 
quiility until it received equal and political rights in 1848. 
Yet, throughout the troubled history of the community, 
the Rabbis were not wanting in distinction. 

Elijah the Levite, son of Raphael Solomon, surnamed 
Saba (according to J. E. the family assumed the name De 
Veali, beginning with Elijah), held the position of Rabbi 
in Alessandria between the years 1738 and 1792. Nepi 
tells us that he was associated in his studies with Lam- 
pronti; they certainly worked together under Rabbi Judah 
Brielof Mantua. Elijah had something of a reputation as 
a wonder-worker and visionary. But he also has more 
solid claims to fame. He was a poet, and many of his 
Marriage Odes have been published (See Zedner, p. 231). 
He was a Cabbalist, and an authority on rabbinic law; 
some of his Responsa are quoted. 

His Testament is a very long, elaborate, and valuable 
treatise. Hegives full directions for the funeral, and enters 
into many erudite disquisitions on subjects connected with 
death and repentance. “He says much that is worthy of 
attention on the general principles of the moral life. His 
Testament has never been printed. The editor of the 


present volume possesses the author’s original autograph 
302 


2 


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302 


303 ETHICAL WILLS 


of the Testament; there is a clean copy, also apparently 
autograph, in the Bodleian (Cat. Neubauer, No. 2590). 
Neubauer (p. 1130) describes its contents as ‘‘ ethical, casu- 
istical, and kabbalistical.’’ This is a fair characterization. 
A bundle of letters (chiefly in Italian) by members of the 
family, including Elijah, is also in the Bodleian collec- 
tion (No. 2595). 

In the course of his Testament, Elijah twice quotes the 
“Short Will’ of Benjamin Cohen Vitali, who forbade any 
funeral oration in his own honor, and ordered that he 
was to be interred ina simple linen shroud. Elijah adopts 
both rules for hisown obsequies. Heappointsas one of his 
executors R. Solomon Michael Jonah, Rabbi of Torino 
(See Mortara, Indice, p. 30). Elijah directs that, during 
the whole week of mourning, prayers are to be held with 
minyan in his room, and that a short passage from his 
Testament is to be read by his son Moses Zakut. Though 
Elijah wrote Italian, he used the German term Jahrzeit. 
He requests that from funds left by him, and to be sup- 
plied by the community, booksare to be purchased annually 
for the Talmud Torah school. The books are to include 
copies of the Bible, the Shulhan Aruk and the Menorat 
ha-Maor. 


So far I have given directions relating to my- 
self. Now I will put forth my hand a second 
time and take the wisdom of the aged ;? to give 
command unto my house. ‘‘Command’’ means 
rather encouragement? from now onwards to 
my offspring, to whom I would fain bequeath 

1 Ts. 11.11; Job. 12.20. The author means he will 
follow the olden prescription to give testamentary ex- 
hortations to his children. 

2 Sifre Num. i; Num. Rabbah 7. 


nivis 303 


pxya D2 ANWD .TD YD Ny wr sranon by rp oxysa 
~) now) omdTan onpon apy maa ,janon bw rp 
my me aano (5" 's AyD Ay raya .(2590 Tow Aya 
pans nbvan .ndbapr diwdp row Sw yon-p wo mon 
mand .nNim mnpwon 21a wean (mpbuxa ann "Dy 
aw>oTIT ODOT Apy maa 3 nase od nr pds 

(2595 “WON 


‘TIXpA ONIST, OX Doyp weds WIM INNIS JwoAr 
m5 Pw IDO APS TON ws >No ITD por by 
yma nr myn wbx o) ww Ta Pasa wap wy wx 
mobw °37 POPIIWWND “Nk TNA MoD NIM ANnapd 
ODN NID .NINVW. AND pqwa Tax wy bx 
mann ‘p nyaw Jwoaw 3" mxo ws 20> AT dor 
ANNISD AXP IPO NIP? nist AWD war ytna py 55am 
mbna wonen oa mpbera ans weds *D Aw pynd pin 
NOT WN DDI [OY WNT NIT "eex ny, NDwNT 
sya mw mw $52 opp up AYNpA AXON Awe) yan 
yan mp0 ym aban ospon paw vain awebn7 ma 
“Nom ATw,1 “ay indw, 


NDT AWN ONY Aw DIT Mp mx In... 
PS Dp Oyo mw pos any oosyd 
vo nvr pws xoxox pr oma ds nnxd 


sons mind oxdnoesyp cans oa nit) 


304 ETHICAL WILLS 


a gift over which they must stand at guard. 
This legacy is my exhortation to them to learn 
the fear of God all their days. I will make them 
know my testimonies, I will adorn them with 
crowns. Forif my children ask me: What ser- 
vitude is this that I require of them?3 this shall 
be my answer: I am offering unto you not 
servitude but a Kingdom, for the righteous rules 
by the fear of God. Many are the messengers 
of God and fathers are among them; they are 
His partners.4 Father telleth unto son His 
truth—the truth of the Torah5, the life-giving 
lot of His inheritance. If I shall have executed 
His mission, without wavering, therein shall be 
my rest forever! 

Come listen unto me, my children, let not 
your minds despise my words! I would have 
you hold yourselves as men hired for the day’s 
work, saying every morning: “To-day I will 
be a faithful servant to the All-Master.’’ Keep 
yourselves the whole day from anger, falsehood, 
hatred, contention, envy and incontinence. For- 
give every one who troubles you. For half 
an hour supplicate God’s aid to bring you to Re- 
pentance; do this in synagogue, this day, and 
on the morrow also! At least appoint one day 
a week for such exercise. I do not ask you 
to torture yourselves with fasting, although 


nowadays the whole world ought to repent with © 


3 There are throughout this paragraph many snatches © 


of Scriptural texts. 
4 T. B. Kidd. 30b. 
5 Or this phrase may be joined to the next clause. 


{ 


| 


nisiys 304 


Wks T7457 ns .qDIA47 Sy roy? aden oan 
22 "Tnx aNd rind) ay qo on yD 
romays ond mows otobds wonsy) or 
O79 msm amayr ap 2a bs mx am 
pray? 075 jms aanw .oad Ss awe ner 
ope? omby mann :onds meva Sonn 
029 a8) amy yn yn ymby in maxm 
ingna San atin bw amps pms aX yap 
Tyo8 85 nova ‘malimim>y omwyy corn enn 
Ty TY onmM Nt 
na? Ss o5s o> ns wa od ayy oa 1d 
523 ,0” ~ow> odoxy wym ..od>n o> bow 
78? JONI Tay TAS om orn aod spas o» 
Sper oyay orm ims $22 osnxy inne .boz 
VYanom .owia Sononbm map) nainn nw 
xT 19D DDN wpan .oDns Ayxw on Sab 
wyn 1D1.Aa wn by osayw ‘nd "haa ayy 
YN) 119 yaw? 's or apn mdr anannd 
92 NNWAT OM .nyyna oDDxSy AND> TavD 
PPM pro oD axa nawn Sys xobdy xa 


305 ETHICAL WILLS 


the sharpest rites of betterment. But it would 
be a fine thing if at least on Mondays and Thurs- 
days in every week, the days on which tehinah® 
is recited, you would limit your morning meal 
to a morsel of bread and water by measure, for 
the good of your souls and the health of your 
bodies, to fit yourselves for the Divine Presence 
and to make atonement for what you have done 
amiss. 

Now in the forefront of my petitions is this: 
Show all honor to your mother, in heart, in 
speech, in action. And this further I entreat. 
Live together in love and brotherliness and 
friendship, dwelling if possible together in one 
household’, with peace within your walls, and 
prosperity within your palaces.’ And as for you, 
O husbands, honor your wives; and the latter 
shall on their part do full honor to their hus- 
bands, being to them a garland of roses, sweet 
flowers whose scent is of Lebanon. Be faith- 
ful shepherds of your flocks, watching your off- 
spring, regarding their doings, wisely leading 
them to bask in the garden of the Lord, in which 
they, your young ones, shall luxuriate and flour- 
ish. And as for you, be ye in your conduct a 
light to their paths. 


6 The special penitential prayers added to the morn- 
ing service on those days. 

7 Lit. “bond,” but apparently the author means 
in one residence, the common rule indeed in the great Italian 
homes. 

8 Ps. 122.7. The conceit that follows, based on Eccl. 
4.9, is scarcely reproducible in English. 


nisis 305 


‘soya mnp> nyown cnyyd vos aw mp om 
mo mInn ona ow oa yiaw Saw 'm 
win ox Aa myerad Syy on nsw aw 
nyo. mwa on ax ond died oonxy 

so2vp) nbd) AYow ppnd inom .apan 


AM ,OD5 aM) ,0D0 wpan uN OTP mM 
SN OND ...mwyna Taga aba ope TNaD2 
mnsi mama awd nyown o>y1 as TaD 12 ur 
TANNA IM Oo) ONY OY 31 AD) .MyemN 
°> .oD-mnIN2 moe oodna mbw om oon 
SINT 7 @saws $9 anNA yo Ow oAIw 
ovim iw ypN .sIps ow oda. 
stat NoS> owed S55 omd5yaS ap unm 
oaty> o5295 ww ...72259.15 4 ww Awyn 
comoa7 b> by np>ry coprys o>eery 
p22 ‘m7 yur; ona my 7d wa aN unanm 
DD wynA on ...ornyIa oda oynD 
omni as yon 


306 ETHICAL WILLS 


If your wealth increase,9 be not proud; unto 
the rich, more than others, is humility becoming. 
They that possess most should be the most lowly, 
gratefully recognizing that they have their all 
from God. Pride oft displays itself in men’s 
dress; avoid this form of arrogance just as ye 
concern yourselves with your moral excellence. 
Be ye attired so that you and your garments 
harmonize. Let your dress be righteousness, 
wear modest stuffs, not embroideries or gold and 
silver. Grace is not shown by fine feathers, but 
is revealed by unobtrusive bearing. 


Happy will ye be, my children, my disciples, 
and all who attend to my counsel, if ye keep 
strict account of your expenditure, avoiding all 
superfluities, acting parsimoniously to yourselves 
and generously to others! And what ye save 
from frivolous outlays, add bountifully to your 
charities, and to your loans to the poor in the 
hour of their need. So have I read’ of the bro- 
ther of Obadiah of Bertinoro, the expounder of 
the Mishnah, that he was extremely rich, but 
lived on bare necessaries in order to support his 
famous brother who was settled in Jerusalem. 
It has been a life-long sorrow to me to behold 
how, on the contrary, so many, of whatever 
station, spend extravagantly on themselves and 
their own pleasures, sparing nothing on their 
soul’s desires, but acting the most miserly part 


°UPs, O2.1 1. 
10 In Conforti’s Kore ha-dorot. 


Nisis 306 


°307y’'n maeannd aS wwn Sx ay op Som 
ons» onwys my n> o-pwyd Soin any 
maw omp> nynd xbow wae Sava o-pwyn 
MOM Poa ND a OMes a> pone wr rinome 
IAN wYrD Kmvor .owmadson Sw moan 
ans ow xd) 050 's a xdy inawm won 
POM) .9210 MAINT) IDI yO NSP ODNA 72D 
wad prs) .o25 msi oowiad) oswnada ox 
.FJDD) am mp7 ma kd my xa pons wad 
may) mbawa sos ma non ws yoo :5 


ox Pnynwnd ono b> opndn oa o> awe 

yan) Manin wan) py now ona. ww 
onxw mo) .opndid ornnn op nsy> onxnoyn 
IDIN won ona pry oat msxiny oan 
nywa yd powoa msidnai mipr3xa Panam 
m@aaiy an by pny and cnNxow 12 apmit 
ppnon Sit wy aw npwon wIDD AINv7AD 
77 Aw pos pram ompdi nb ta ad mana 
2 Jed omsna cnayox on Soi :obwrpa 
£051) nyimd) ooxy> oom) we cn Oo) OTN 
woo wom awe Son ower oon ore 


307 ETHICAL WILLS 


towards others, to whom they yield no services 
at all; not among such should be the portion of 
Jacob! 

Beware of entering into obligations involving 
suretyship. I would not have you think that 
I myself avoided the mistake. I acted other- 
wise out of my willingness to help others. Oft- 
en I paid. Often I became liable to serious 
troubles from which God delivered me. But 
miracles do not happen every day, and you must 
notrely onthem." Therefore flee from the act of 
becoming guarantor as from a sword. Never 
stand surety” whether in written or verbal pro- 
mises. And, in general, in your business transac- 
tions, examine before you sign any document or 
obligation whatever it be. Do not rely on the 
skill of the official scribe, or of any other writer. 
I am grateful to the cheats who opened my eyes 
by their wiles. And in this connection, I warn 
you against making promises for fulfilment at a 
future time. Once I promised the Collectors 
for the Hebron Academy* seven Venetian lire 
annually for ten years in succession. Though 
I distinctly inscribed in the book that I made 
no absolute undertaking to pay the subscrip- 
tion, yet I felt bound to settle the whole ten 
years’ account at once and IJ received the receipt 
for my advance payment. So reluctant was I 
to assume responsibilities which would not 
mature till a later date. 

1 T. B. Pes. 50b, 64b. 3 T:,.B. Yeb..109a, 
%3 The first modern Academy (Yeshibah) was founded 


in Hebron in the first part of the eighteenth century (cf 
J.E., Viz p. 312). 


HIV 307 


o-ans OY nuxapa m>ona oxnp om omNN 
apy? pon mbsa xd conn man ont 

ipmany 2a 925 Apim vb sare 
war 7oN> apy dy invan by ...mnaryn 
Dn? wend Ax ANAnMD1...7> Awy Nd 
Sy way myn m2) onynD omy ma... 
snywi snyw b> whi wadbxaw ayia bin 
IN 1D Sy .oIn Sy poDiD PRI .NkDD wNAND 
"ya 89) anda xd) a5n noww> mnaryaD 
..0>poy dawa >p_w ...0Dn8 aD ON On 
PR APM IN TY Dw INN OTP aw IMYyN 
noon by iopon bs) .omin oney mp rw 
M210 PIN 8)... INN DID IN DAA ADIN 
m 1999 Syi...comeona cory rpsnw ood 
18 773 Ow Syn 1DIDN Xdow ODN TTD ON 
pran naw > 's ays natn ...jor quod na 
my? mem paws ‘rs: omben ndyp ory 
WDD OPA *Nandw p’yN) ODIXA Ow awyd 
FIDD> nnd wewod -nawn >’pys 77) ow Nd3 
paTpo ow awyn b> myna yinpd) exw 
2w 772 °D2v Sy omx 7 Rd Taw onn nbapr 
wit $22 yor MIAN 


308 ETHICAL WILLS 


Similarly, with any religious duty never post- 
pone its performance. As our Sages said, duty 
must be done at the earliest eligible moment.*4 
So, too, if you notice in your homes anything, 
whether insignificant or important, which is 
out of order, and which by neglect may in 
course of time prove seriously injurious to body,, 
soul, or property, lose no time, but at once set 
the matter right, whether to destroy or to over- 
turn, to build or to plant—for sometimes one 
must upset so as to straighten. Thus will ye 
eradicate the poisonous plant before it can take 
root and produce its noxious fruit.% 

Keep careful accounts, and strike an annual 
balance. Apply the same rule to your moral 
conduct, and look to it that ye strengthen the 
house where necessary. Search with strong 
lights, make search on search—use light on light 
to pry into all the crevices of your soul'®, and 
make haste to ascend to your Father in Heaven 
with Prayer, Repentance, and Charity... 

Love work, hate lordship’’, and the idleness 
which tires more than toil itself. No rest excels 
that derived from labor in the Torah and in 
affairs of real import. Be ye kings, not slaves 
to your passions, rulers over your own spirit. 
True is the epigram"™*: questioning is the half 


4 T, B. Pes. 3a. 
% Deut. 29.17. 
1 Cf. Pesikta Rab. ch. 8, on Zeph. 12; see also Ps. 


17 Abot, 1.10. 
*8 Chowce of Pearls, ch. i (beginning). 


nisis 308 


pay? Swo> iinxn bx mxp 727 532 p>) 
DIN WIN ON) ...mM¥o 1275 ome Op? 
Yn Jory oto xba Sra pup 127 vps 
BEI9 INN? Ppa NOI nad in Jwona 
TANT? pay7 jpn? a> wyn win many podd x 
no Sy Spbpnd ambs wyiwidr mind prin 
vInwy OTP VST AD wIws in-nwn .jpnb 
PAD mwy 

4D ...0>navn myyds oppo ons am 
m9 8TN mw mw 523 7D on .nwa mw 
27 Ds pindi prta> pawn wam o>wys 
N33 739 TN MND ~MEn na wan bom by} 
mana opway war dx ybyi inn wen 
.IpIx) mawn 

7937) M277 ns ww noNbpA nN IAN 
TINY AMID PN).AOSY AYA any nyyD xemw 
pn) ....woo Sy onatai mina ayyay mbe 
oTaywai opps oays yan ssi nsbyn yan 
ST TONVT TDN Noa ...oDMII3 Ibwom aS 


309 ETHICAL WiLLS 


of wisdom. But questions may be inept, for 
inquisitiveness in itself isimpudence. Judge ye 
therefore truly in your minds whether the ques- 
tion is a suitable one. But put not this res- 
triction on yourselves with regard to matters 
connected with religion. There are no bound- 
aries on high; never hesitate to ask where the 
acquisition of virtue is concerned, but ask with- 
out stint, bring your empty vessels not a few, 
seek ye righteousness, seek ye humility, and the 
Lord will not withhold good from you! 

If ye render a kindness to any man, do not 
recurrently remind him of it. This is a des- 
picable habit. It is comparable to the son who 
feeds his father on dainties, yet inherits Ge- 
hinnom.!? So was Nehemiah punished—his. 
Book not being named after him?—because 
of his boast: ‘‘Remember unto me, O God, for 
good, all that I have done for this people.” 
But fix ye this maxim in your hearts: Do what 
you say, but say not what you do! 


1» T, J. Kidd. 1.7. The son fed his father on choice 
poultry, but did it with insults; hence his condemnation. 

20 Neh. 5.19. According to T. B. Sanh. 93b, the 
Book of Nehemiah was accounted as part of the Book of 
Ezra because of Nehemiah’s pride in his virtue. 


WINS 309 


saoyunw won arxw cox vw oN ...492N 
DN ODNYTD pI onvewy ...apxin wm aad 
sppwt Spa O55 my ona JN... 787 ToNwA 
m7 Siswd nowps arryn xdi adynd poinn ps 
Ss opr odb5 Sisw iwman .manp maw 
yrs 89 'm°D my wpa pty wpa awynn 
‘09D aIwA 

yry noon mown Ss ons ape i-pn on 
42) 4D Joy ivy ums 7oX>d .oyaa oy 
mows vas Soxnd morn... en a mw 
2D api Xbw mom w3y3 AM ...02 WI 
swe $5 m2105 nds °S a45Dr aw bd iow by 
azvn ooa> Ss oxen ...nm oynm by omyy 
[we ms atn Ss) natn awsome ion 
nen 


(hh, 
Wa Nie 


roe woe pe 
us. Ringe: “HeMtte 


a 


ie fire Bishi «era oe se ey 
at Ash ¥ | : 
cee rn PY aust reyes GM 


7 * 
ay 


Pave i if incr * 


Hint ite ry 4 Fat | 


i ie cp oe wr 
ue: bust ry 





8/77 NS 
LETTER OF ELIJAH (GAON) OF WILNA 


XXI 


LETTER OF ELIJAH (GAON) OF WILNA 


Elijah b. Solomon, called the Wilna Gaon, was born in 
that town in 1720 and died there in 1797. A brilliant 
character sketch of this famous scholar may be read in 
S. Schechter’s Studies in Judaism, first series, chapter III. 
There is also a good biographical article in J. E. v, p. 133. 
The Letter which is here printed was written when he was 
on a journey to Palestine. His plan was not fulfilled, and 
he did not proceed further than Germany. The Letter 
was written at Konigsberg (J. E., v, 134 b); he seems to 
have returned home soon afterwards. 


Two of his sons, Aryeh Leb and Abraham, attained a 
reputation for learning and piety; one of his sons-in-law, 
R. Moses of Pinsk, is also known to fame. His wife, who 
was still living when the Letter was written, died in 1783 
(Schechter, op. cit. p. 107). His mother, also, was still 
alive; the writer’s references to both are among the most 
interesting features of the epistle. 


For the discussion of the tone and contents of the Letter 
see Schechter (loc. cit.). Possibly his severity is there 
somewhat overrated, for the Letter (though ascetically 
inspired) is not lacking in the softer graces. 


The text of the Letter differs considerably in the dif- 
ferent Versions of it. The editions here collated are 
mainly those contained in the mpnnb> ody. This first 
appeared in Minsk in 1836 and in subsequent reprints; 


Se) 
N77 NS 


sm ya to awd prim spi nob ya wrbs 
ponn ap by po ary .pn nwa ow wen An nwa 
Studies in Judaism wow bw DDI N¥D) TIT DDTDAA 
a7 yon by mp 7DND O) ww ."1 DID wT WD 
AT won yD owbusn mena asp bp xiwa yn 7p 
y1nd iyon> qorw mywa mans: mp nopTa nxn yop 
oo .syen bs non yo aR xd inawm Sas daw 
YY) MyAoYMp ya MAND) NNT .NDwWS PISA pop mr 
mea (Syd son opoa basa nan mappa 
SP yor MNayd Aman aw 

pd) omd> OyT yo oman 2d amos pa ow 
JOONDD 3") 7 .porpy nwo °an wwinnd any) ,oTbds 
O'n Apay .N-UNT AAnDw Aywa Ty ANN 7wE nS 
rp yt yd nana pa awsw AND yopn nwaen bb 
ppm pa on yenw> manor ron Ay en ANT wr oO 
use by mawn anya 

su2v bw ymuppd ns ANT MDM Nw pod yma 
by anton by vyo ornn ginw qwes .Soyd sonm inp0a 
mrs (p>y mp1] ON MID AN Mw anon 
yr? AIDA MYsty) mI7 AMIN 

ny MwA NANI! TAIT AN Naw ND 
MXSDIT IMS an “DY J onaxia mdond crnwr ww 


mwean oye. wRxd> xx mm oqpon mend obdy,a 
311 


312 ETHICAL WILLS 


the Warsaw edition of 1856 has a Judeo-German para- 
phrase. It is also printed in the 1884 edition of M. H. 
Luzzatto’s onw nooo (p. 74). An important edition 
is to be found at the end of Hayyim b. Joseph Vital’s 
mwripn ayy 'o (Aleppo 1866). This is often preferable 
to the rest; it is referred to as A in the Notes to the Hebrew 
text; the other editions as V. Where the variants are 
too considerable for collation, the most important of them 
are given at some length in the Notes. The student 
should refer to the notes on the Hebrew text, for the 
variations often contain different meanings from those 
of the text here adopted. 


Grieve not at all on my departure for the Land 
of Israel (may it be built and established!). 
You! gave me indeed a firm promise to that effect. 
And why should you be anxious? Many men 
travel years long, in search of money, leaving 
wives and children, themselves wanderers and 
strayers in want ofall things.?, But I, thanks be 
to God, am on my way to the Holy Land, which 
everyone is eager to behold; the desired of all 
Israel, the desired of God Himself, the land for 
which in heaven and on earth all beings yearn. 
And I journey in peace, blessed be the Lord, 
though thou knowest’ that I have torn myself 
from my children, for whom my heart moans, 


1 V, ‘‘my mother gave, etc.” 
? Deut..28..48.) 
3 This isa parenthetic remark to the author’s wife. 


niskis 312 


nD .D"NN MIN MYyD oS Iypn nwa porna 
TTD .ensws—neT> owen oan md w rotn RwTNN 
men Sw "on nooo, oy am ,tonn Sw oan nons 
'p, FOI NSxD AWN ANID .CT’y AD weed on 
atzan adm bso ya Apr ayn bw "serpy 
92 $y min momon nx cad ew manp opypd 
ms cnsap ayn nod cmmynaa | .manyn nan 
O29 Of OWeTw.opoa .V mannan ox A mesa 
POeNAY NIDA YS .OAwN ANT NS pr nsNam Ie 
mamnp ony > yy pnayd now by moyra won 
noun bv moxo mw msn ond ew ow oxo ore 

1) nana 7wsE 


bs -yoia ysn xbw oonso wpad cnsa 

*%% onnvanw i> .5$>.;nD2m man Ssnw pars 
OwIN m2 0 aswtn nd on zomnxson43 
omnwi om .poo bawa ow mn Oyo 
monn ow .b> ADIna OTN oy) OF On oI 
opxn Somw mwitpn parx> you qran dxbd 
b>) .n wn naom Seow b> noon womb 
you uN) .>s onpwn onnnnm oirdyn 
o4S> onnimw nyt ‘naw om .’a qiaa ambw 


: Some omit this and preceding four words. 

2 V.mnn-ox > amvany. —s3-:*V. aibwa. 

4 Some eds, add p"’a1}-AwITpP ’n’A Nii in reference to 
author’s wife. amen ost: 


313 ETHICAL WILLS 


from all my precious books, and from the glorious 
splendor of my house,4 and have become as a 
stranger in another country. 

It is a familiar truth that this world is alto- 
gether vain, itsdelightsephemeral. Woetothem 
who pursue after vanity which profiteth nothing! 
Be not eager after wealth, for there are “riches 
kept by the owner thereof to his hurt.’’5 Asa 
man came forth from his mother’s womb, naked 
shall he return®; as he entered, so shall he quit 
the world. What profiteth it him, that he 
laboreth for the wind and though he live a thous- 
and years twice told, enjoy no good? Evenifa 
man live many years, rejoicing in them all, yet 
must he remember the days of darkness, for 
they shall be many, all that cometh is vanity. 
As for mirth, what doth it accomplish?? What 
gives you pleasure to-day, will make you weep 
tomorrow. Neither be zealous after glory, 
which is likewise a vain thing. Time deceives, 
resembling a balance which raises the light and 
lowers the heavy. 

Moreover, this world may be likened to one 
who drinks salt water; he seems to quench his 
thirst, but he grows thirstier from the draught. 
No man dies with half his desires attained, and 
what profit has he of all his toil?? Remember 
the former generations, whose love and ambition 
and joy have already vanished, and who are 


4 Esther 1. 4. The writer refers to his wife. 
Ss Eccles. 5. 12. © Jobel.21. 
7_Eccles..5).18; 6.6: 11.4.3: 25,2: 

§ Eccles. 1. 3. Cf. Midrash ad loc. 


Nini 313 


7p ns opm onpo So1 ody moi caby 
SNS PANA DonYmM wma naNeN 


Poe a 5 ii Oi i 
sns orptiand ose wpm ado Son oy wywnr 
qwiy word awiya spn Ssn!d-yioia ps Sann 
nny 1x joao 8x awss anyld poyad sow 
Soy 15 pany nn .7>° 71> xaw no S> .aw” 
mw ord. oye ow 75s an dy0 Imo 
ns NIM now obDs2 oN Ar AAI 
Wop mnow>d).San saw 5>.~m manAeD qwnn 
Ss) :pnwn orn awND man «AND °D Inwy 
sim) tna yorm?> .Sand moron 322 Nipn 
staon Spawn Son may om. 


nov .omdn on amw> aon min ody 

Nd OTS PRI .INY NOS NIM ANNOY mIIDw 1S 
abny Soa otNd pom an 3 imNxn oxm 
onans bow iripd yo aws Own nN TDI 


6 V, omit. 


314 ETHICAL WILLS 


enduring their manifold penalties. Destined 
to the worms, what is man’s enjoyment, when 
the grave transforms all enjoyments into bitter- 
ness? Death is near and inevitable,? it is no 
mere accident; life is a series of vexations and 
pains, and sleepless nights are the common lot. 
For every word judgment is exacted, no word 
(however light) is overlooked. Therefore I urge 
you to make solitude your habit, for the sin of 
the tongue weighs as much as all sins put to- 
gether. So, after enumerating the sins, the 
punishment for which man eats in this world 
(while the stock remains for the world to come), 
our Sagesadd: ‘“‘and slander equals themall.’’” 

But why need I dilate on this mast serious 
of sins? ‘‘Alla man’s labour is for his mouth, ”’ 
on which text our Sages remarked" that all a 
man’s pious acts and studies fail to compensate 
for his frivolous speech. What should be man’s 
chief objective in this world? To make himself 
as one dumb,” tightening his lips like the two 
mill-stones. ‘The entire penalty of the “hollow 
of the sling’’ is due to man’s idle words; for every 
vain utterance he must be slung from end to 
end of the world.* All this applies to words which 
are merely superfluous, but with regard to for- 


’ or ‘‘ever hastens 


9 Lit. “is entwined round him,’ 
after him.” 

10 Tosefta Peah 1.2 (ed. Zuckermandel p. 18, though 
the reading there is somewhat different). 

1 Eccles. Rabbah on 6. 7. 

2 T, B. Hullin 89a. 


13 Shabb. 152b on basis of I Sam. 25. 29. 


nisi 314 


at Sy obSapmi .ataN 125 onnae ontem 
winad> ipipw omn> mNIn mo) Dans ort 
Sapa i> pean msn $21.nydim m7 apyd 
pbiyai .777pd PN) .OINA FID nom .10d 
mip ars m>°53 oO) .aixdo1 py ya b> am 
xb) t1a7 b> by vpwoa wa Som .ywrd 15 
byanw Joni ous jd .Sp mat dps tar: 
bo Sipw pwd sun oem awd qpxy 
box omxw oat ds Sn apxo>d monyn 

coh > yon pwdr n> owny 


BDOMTIDY at aides Pasa, aero} 
pms Sow Sms amps ots Spy 55 .nrpayn 
pp xsiow 105 pppoe is one by yniim 
2 obs sy ow rnoya ots Sy imix nn 
yopn > $21.19 orn onw> PminDY pratn 
sat $5 Sy7 Sha oat bw yp Sana bon 
boi pio yi odaya soa yonnd -pay ban 
MD oon oats Say .onn oats mn 
7 A. adds these two words and omits below the clause 


7p ws NiwmM which appears in several eds, 
8 A. nya bon. 


315 ETHICAL WILLS 


bidden speech—such as slander, scoffing, oaths, 
vows, dissensions, and curses, (particularly in 
Synagogue and on Sabbaths and festivals)—for 
all such must a man sink very deep into Sheol. 
Tis impossible, indeed, to estimate the chastise- 
ments and sorrows which a man bears because 
of a single utterance—every word of his is noted. 
Daily and inexorably angelic witnesses stand by 
and keep account, as it is said: ‘‘a bird of 
the air shall carry the voice, and that which 
hath wings shall tellthe matter.’ ‘Suffer not 
thy mouth to bring thy flesh into guilt, neither 
say thou before the messenger that it was an 
error, wherefore should God beangry?’’S There- 
fore let a woman remember that ‘‘all glorious 
is the king’s daughter within (the palace) ;’’% 
whatever she needs, let her buy through a deputy; 
and even if she has to pay twice or thrice the 
price, is the Lord’s hand waxed short?” God, 
blessed be He, feeds and sustains all creatures, 
from buffalo to mite, giving to each according to 
its need."® On Sabbaths and festivals speak not 
at all of matters which are not absolutely essen- 
tial, and even in such cases be very brief. For 
the sanctity of the Sabbath is great indeed, and 
only with reluctance did the authorities allow 
even the exchange of greetings—so severe were 
they regarding even a single utterance.» Honor 


™ Eccles. 10. 20; applied to angels in the Midrash. 

1 Eccles. 5. 5. 1 Ps, 45. 14. 17 Num. 11.23. 

2% T, B. Abodah Zarah 3b. 

9 On the author’s exceptional asceticism, cf. Schechter, 
Studies in Judaism, 1 p. 88. f. 


nisiy 315 


npidnay oatn mya mixed. yan pwd 
bs Sy wo nawar non maa wraps mbdpy 
SUDN ON) IND Tan VD Dinwh a7 pax 
qa7 Sawa Saw nism prion San ayy 
469 candi xby 's “not dps tas xb) 's 
per ome) ons b> bes pon odin opty 
Ay °D ‘Nw prat SD mam) Wop oT») 
swat py opi Syma Spr ms poy own 
25> aosn bs, Jawa ms sond pp nsinn bs 
1D Sy carn ’sn Asp? m5 sen maw > aNbon 
15 pax aws bo) now 7b na map 55 
widen anya xin on AN dw oy Som npn 
pd oInDN yt nm Osa MaXpn ‘nn .apra 
Jans) ans $55 mn oD oxa AY) DNA 
orate $55 adn bs vn nawar smonn 
SND DDISI7 O72 On .IND ODI) OYRW 
wipal .aNo 75717) Nawn NwItp °D .7ND A¥pN 
799 INS W172 ANT .nawsa odw and rena 


9 A. ao: 


316 ETHICAL WILLS 


then the Sabbath to the utmost, as was done when 
I was with you. Be in nowise niggardly, for 
though God determines how much a person 
shall have, this does not apply to Sabbaths and 
festivals.?° 

I also make an especial and emphatic request 
that you train your daughters to the avoidance 
of objurgations, oaths, lies or contention. Let 
their whole conversation be conducted in peace, 
love, affability and gentleness. I possess many 
moral books with German (versions); let them 
read these regularly; above all on the Sabbath— 
the holy of holies—they should occupy themselves 
with these ethical books exclusively. Fora curse, 
an oath, or a lie, strike them; show no softness 
in the matter. For, (God forbid!) the mother | 
and father are punished for the corruption of the 
children. Even if you do your best to train 
them morally and fail, woe to your shame here 
and hereafter,—‘‘she profaneth her father.”’ 
Therefore use your utmost rigor in their moral 
training, and may Heaven help you to success! 
So with other matters, such as the avoidance of 
slander and gossip; the regular recital of grace 
before and after meals, the reading of the Shema‘, 
all with true devotion. The fundamental rule, 
however, is that they gad not about in the streets, 
but incline their ear to your words and honor 
you and my mother and all their elders.27 Urge 


2 T. B. Bezah 16a. 

21°V. Their mother. Throughout this translation the 
word “‘you”’ has been employed where it is difficult to 
decide whether the author is addressing his wife solely 


nisiyvys 316 


21_9 OTT AWD IND NWA Ns TDM Nan 
maixp ots by yma Sap 555 oxnen bx 
7b) MINAY MSsInD pin 
ndym) qwpaa TNO IND JNND word onsa on 
sow IN Tpna ns —patny Ummow morxyn 
bon pr.npiynn ari ayiawi m>$p ompn Ny 
m2 °> w mm cnmia) mana mansa mbwa 
yD) Pon wap? .nove pwd oy row aD 
"010 "pba x>s ipoym? 8d OwIp wIp nawa 
onan xd) vom mon ars ayiaw 155 Sy 
or as wy oan dipsparns 555 amby 
ms abap> xd) apiea Pon ODN Os AN 
M& .a"Y3) Maya yrram aysm nia mmsd 
p>-77n qn> sow 522 709 Indonn wn ar 
bei qnow wbapw pyro own .aDwA 
xoer mda yan pwd onat aN yD) :wsenn 
MINN) ANSI W722. oN °D Inv iby 
bom apyr.namoa bom yow myapi yam na7 
paar pawn .ind oma nnn y'mixy’ sow 


cows ono odrtin $55) xd) Gms 29 


1 A, on’nm. uA. omits. 2 A. adds nyIDN niDybB. 
3 A.readsanwiy. ou V. In xw). 5 A. pond. 


SLF ETHICAL WILLS 


them to obey all that is written in the moral 
books. 

Furthermore, bring up your sons in the right 
way and with gentleness. Their teacher must be 
constantly in your house, and you must pay him 
generously. All a man’s expenditure is ap- 
pointed from the New Year, but (as the Talmud 
adds) this does not apply to expenditure on 
education.” I have left the necessary books 
for tuition. Pay careful heed to the children’s 
health and diet, so that they never lack anything. 
They should first study all the Pentateuch,”3learn- 
ing it practically by heart. Let not the teacher 
impose his yoke heavily on them, for instruction 
is only efficient when it is conveyed easily and 
agreeably. Give the children small presents 
of money and the like, to please them,—this 
helps their studies. To this apply your unfail- 
ing attention, all else is vanity. At his death 
a man carries away with him from all his toil 
naught but two changes of white garments.”4 
“No man can by any means redeem his brother. 
Be not afraid when one waxeth rich.. .for when 
he dieth he shall carry nothing away.’5 Say 
not: I will bequeath to my children money and 
means for their support. Know that the sons 
of man are like the grasses of the field, some 
flourish and others wither, each being born under 


or the whole family. In this passage it is clearly the 
wife who is intended. 

22 Economy in education is not a virtue; T. B. Bezah 
16a. 233 V. Bible. 

24 Shroud and tallit. Cf. Yoreh Deah, ch. 351. 

235 Ps, 49.8, etc. 


nisis 317 


29D omim tpw po. anon bo 
nna wn ata ome ban yen opiad aa 
xd) .qmaa tnbnonsponm o> raw obwm 
paixp ots bw ymin b> > .nDwa oxoxn 
Anam atin td pia nes pin etsy ib 
omens $y miwm .2ona pbw onpo ond 
omipn mind ond mom xbw an omit 
bs .np Sya vyns poun pow 2wminn bo 
yapiirs moon > .am>y eadiy tooo tap 
ond 975m) .nmia) awa on °D “OTN aba 
520071095 Soyyy onnwd TD NYPD MIND APN 
99 San Som aNwm .qnyt on ynn ar Syn 
wos ?D 27mns dyn otNT Nw Xd mOIND 
son Ss on ate mse oo o225 ona mp-dn 
Sonn $x1 2727 na 8b 0D IN wR wy? °D 
ons 722 °9 95 yt .anrnd orpan pon 125 ras 
oon $5) os 1$55 ater cavyS oni 


16 V. for these two words 19”pn’. 7 V. yw. 
1 V. p’mnn. 19 Eds. "wn. 
V. mawn on nna awa oD°95Nn own yynbr anyD. 
Mo orieea Ac )"ann, 
23 V. omit these two words. 24 V. ONS. 
V. nn jinn. 2 V. omit these four words. 
V. omit. 


318 ETHICAL WILLS 


his star, and under the Providence of the Most 
High God. The heirs of a wealthy man rejoice 
at his death, to inherit his estate, while he 
descends to the grave and leaves his wealth 
to others. So it was said of R. Simeon ben 
Lakish, who left behind him nothing more than 
a measure of saffron, that he applied to himself 
the text: “‘and leave their wealth to others.’ 
Woe and alas for the sins of men who toil and 
moil to leave their children money and goods 
and full houses! All this is vanity, for the only 
profit in sons and daughters is their Torah and 
their virtue. Their sustenance, on the other 
hand, is appointed unto them by God. He who 
created them, creates also their means of sup- 
port. A man’s main concern should be to acquire 
the future world by the charitable and benevo- 
lent use of his money, honoring the Lord with 
his substance.” 

Moreover, well known is the reward accruing 
to women for seeing that their sons attend school. 
I wish particularly to impress this on my wife. 
As our Sages say, no woman is regarded as 
worthy unless she performs her husband’s will,” 
the more so when his words are the precepts of 
the living God. Though I am confident that 
she will carry out all my instructions, I neverthe- 
less insist that there be no modification made, 
that this Letter be read every week—particularly 
on the Sabbath before the meal—and that it be 


26 Ps, 49. 11. T. B. Gittin 47a. 
27 Prov. 3. 9. T. B. Berakot 17a. 
2 Tana debe Eliyahu, ch. 9. 


nigivys 318 


sya yoy Ss nmwaar ibroa a5 ans 55 
say sim ms ned ina onow om .sin 
wpd wo Sy inoxw io oan arvana Sinwd 
IDTV) .Pw5IX AP RAP IOT NAP Wana Mamw 
2g5)2y ons 120 Sy NaN Ns sadn onms? 
poo omans omiad mand oyr onny 
pam prea San nds .2oxSn ona orpon 
bax . awn oPwyNar Onna pr nua op 
N12 ONTaY °D .n wD ond OAIxp onintD 
MIpIsa a"Ny oINN mMpwy aAPym .onomD 
070170 ‘1 TD) INDDD mwywY Mn 
Maa 11732 2A WIT STS YIP DO} 
=r Sy ad ams myo 8 IND) DDN 
psa nwiyws sos owl mows ws 7 ps S's 
orn obs 927 05 am nw yow 55 .nbya 
29"DYN onand ws $22 nwynw 2X mua 
927 awn xbw sndip> mana Joni onsa 
boa ANIT NNT NS Spm enans wws bop 


Weve bosn QO'T1 S57 AVWA HHA yiaw 
2 A. onmwy ome by ony) obs Sy nari an. 


29 V. omit 5 words. 30 V. omit 16 words. 

31 A. adds 13N833). 32 V. omit 7 words. 

33 V. mdy1. 

34 V. omit 7 words. 33 V. nawn ova) yiawa N’D 


319 ETHICAL WILLS 


impressed on your children during the meal to 
avoid conversing on frivolous or secular matters, 
and above all to be on guard against slander 
and the like. 

When you lead your sons and daughters in 
the good way,”?? let your words be tender and 
caressing, in terms of discipline that win the 
heart’s assent. Particularly, is this essential 
if we are to enjoy the privilege of settling in the 
Land of Israel, where it is necessary to walk 
firmly in the ways of the Lord. Therefore 
accustom them to a life of virtue and noble 
character, to which end much training is re- 
quired. Habit dominates all things, and be- 
comes nature; all beginnings are hard, continua- 
tions are easy. The wicked knows of himself 
that his way is evil and bitter, but it is difficult 
to tear himself from his folly. For this is the 
way of man. At the door sin coucheth,% and his 
yezer rulesover him. Its spice3‘in the case of men 
is study of the Torah, and for women modesty. 
To his death-day must man chasten himself, not 
by fasts and penances, but by a bridle to his 
mouth and his lust. This bridle is Return?? (to 
God). This is the whole fruit of the world to 


29 T. B. Sanhedrin 76b. 30 Eccles. 12. 13; Gen. 4. 7. 

3x i, e. remedy or preservative. Cf. T. B. Kiddushin, 
30b. 

32 Repentance would be an inadequate rendering. 


46 This clause is added from A., which differs consider- 
ably in wording in the following passage. 


a7 A, Pap. 


nisiy 319 


fodya) oat nat Xow anyon eqina qma 
sexpo1 yon pwba ow a1 275m ona 
Paes Silo. iisal pia. ane) 
by paw nan 1p 273 Onin) oD7 PIA 
> .Ssnw sys not mon ox wrpar .2sabz 
poain joo. wm caata asp qo spay ow 
a9 Din sm paxyw maw ni ow 7272 
bo) .eyay mwyn pobw raat ba by Srinm 
yay “yw > mim poo") mwp mbnnn 
winp> 15 mwpw 48 1D07 101 yw wxya 
yan nsyn nnp> .oasn $5 area ambooa 
sana poy ons dw poam ans? yoy wdv 
OANA Pas im oy ay .smyaxm mapa 
PD ]DID pr opwo) onmayna xd ron 
san odin eon $5 an .nawn7 inn innsnat 


. omit 3 words and read 41n\). 
. omit 2 words and read 1’n. 
. differ in wording here, but the sense is the same. 
Pho soe! Go VO sandy: 
. omit 5 words and read 77¥ niqAM A377 Dd. 
. omit 2 words. 
3 V. 5$mm mead Snr qin; A. adds 1bpSp yn ony 
YI DMvyn. 4 A. >D>Dn. 45 V., omit clause, 


< 9S SS ox 


320 ETHICAL WILLS 


come, as it is written: ‘‘For the commandment 
is a lamp and the Law is light,”’ but ‘the re- 
proofs of instruction are the way of life.’’33 This 
transcends all conceivable fasts and penances; 
and he who succeeds in muzzling his mouth, will 
merit in measureless abundance of the Light 
treasured up in the future world.34 And the 
Scripture saith:5 “Who is the man that de- 
sireth life, and loveth days that he may see 
good therein? Keep thy tongue from evil, and 
thy lips from speaking guile.’’ Thereby shall 
his iniquity find atonement, and he be saved 
from the depths of the netherworld. So is it 
said: ‘‘Whoso keepeth his mouth and his tongue 
keepeth his soul from troubles:’’ and again: 
“Death and life are in the power of the tongue.’’® 
Woe to him that slayeth himself by his speech! 
(If the serpent bite before it is charmed) what 
advantage hath the charmer? For slander once 
spoken there is no remedy. Therefore the rule 
must be: Speak of no man to his praise, still 
less to his dispraise. For what has a man to 
-do with slander? ‘The mouth of slander is a 
deep pit, he that is abhorred of the Lord falleth 
therein.’’37 

Against this offence the most effective hedge 
is solitude—to avoid ever leaving the house for 
the streets unless under pressure of extreme 
necessity or in order to perform an important 


33 °*Prov. 6.723. 34 T. B. Hagigah, 12 a. 

35 Ps. 34, 13-14. 36 Prov. 21. 23, 18. 21. 

37 Prov. 22. 14 applied to slander, blasphemy and 
evil speech in T. B. Shabbat 33a, 


NIsvs 320 


pn 477) bax 28 TIM Mx 71°D D"wND 
ppwo) omiynn bap any wn .7p1 nmin 
nam aNd mo yp ond moun om .adiya 
YONT WNT DINIT AON) “yew onda yowa 
yoo qnwd axa 2a msyid on ams orn 
bixn py 9915 aia man .qp7 7274p pnp 
sow anwh) yp sow ‘sw .emnnn Sixwn 
ms .pwo ta om mo 2n51,.wE) mas 
nwon Syad prim mo ornata wxsy moo 
saan yoy apym .1D1 yim aN w 49d) 
> AD °D AMA jow SD) s4Nawa OTN OWA 
mir ob mpwy amy ‘sw .nor aat> od 

cow Sip 'm ony 


sxxn xow .enaann yim spym am 
ww TND Sima Joisd ox °D .AYIN MAM NnDD 


8 V.ayed odin? ara qabo pre non. 
2 V.orr. se V. add am a7 Dawa. 
st V. add imu > Ra? INAw FINDy. 

sz. Vo neva 47 7p*y. 

33 V. NSN. 


321 ETHICAL WILLS 


religious duty. The Scripture hints at this.3® 
Even in Synagogue make but a very short stay 
and depart. It is better to pray at home, for 
in Synagogue it is impossible to escape envy 
and the hearing of idle talk. Men have to give 
account for it; as the Sages say,3? he who merely 
listens and is silent is culpable. The more so on 
Sabbaths and festivals, when people assemble to 
talk, it would be better not to pray atall. It is 
also better for your daughter not to go to Syna- 
gogue,* for there she would see garments of em- 
broidery and similar finery. She would grow 
envious and speak of it at home, and out of this 
would come scandal and other ills. Let her 
seek her glory in her home, cleaving ever to 
diseipline, and showing no jealousy for worldly 
gauds, vain and delusive as they are,#* coming up 
in a night and perishing in a night.4? Thus is it 
written:3 ‘Though his excellency mount up 
to the heavens,”’ yet ‘‘riches are not for ever.” 


38 The author quotes Levit. 16. 4: ‘He shall put 
on the holy linen (tunic).’’ The Hebrew bad means 
“linen”’ and also ‘‘alone’’. 

39 T. B. Pesahim 118a. 

4 V. “to the women’s synagogue.” 

at Jer. 10. 15; 51. 8. 

42 Jonah 4. 10. 

43 Job 20. 6; Prov. 27. 24. 


.owia jaw $2) owira mpd>pn orpatny ov °> nIAapA 
md) O83 M137 N17%. 

s7 A. reads ow) bw amas. 88: V. ovaw oa. 

so) V. omit clause. 6 A. ja mo7 band on. 


nisis 321 


eya'd> yiap qa ton aan ma msn mwyd 
310 TN) .8¥M1 TNO ASpn snp197 mala AN 
Seind awe on noIDA naa ’D .mpaa Sopnmd 
moo nt >y owiyn ody. ona yiowdi aNipp 
nawa jow $2) .wiyi pnw) yown AS DRY 
SS5nn xb aw anv ratd ppoxnnw aw on 
soln mad 4on xbw aw any qna oan 555 
MNIPND) .8SPD1 TDI TMA AN Ow °D 
o7atd) yan pwd pra arqinoi maa napon 
pain .2m3» 9a nama ba xbox ons 
ban bon .am odiya sipn Os oon apa 
tas 15°51 an ded cay coryinyn neyn 
ndiy> x5 05 new onwds mdoy on oD ‘Now 


s4 V. omit clause from ON °D. 


ss For what follows A. reads: 

pippa °D wm? naw> nynand tN3nn nDdwn Maa AN 
Ax amd) odna oat yinwdn Sind x's ow nD’ON 
by mnava yow bai Sinwo> ry ways pie yown 
O37 O70 oD RYD’Y I¥a? Nd) "NAD OYA ODONNDw 
“yD JD pnan onadna iawnw 055 mown a’mbd) ordus 
amvayi S55 py NIT D'N23 Naty nana o’na3 asym 
NNW ND AD YN JNO WIIpA AMA oR Ay wpa mdi 
3'72> ort mvatp ona .bxnwst xmbsa xpdin md md 

£072 71377 NoRXw 


s6 V. add this (or similar clause) nab tron 45n dm 


322 ETHICAL WILLS 


This world’s pleasure, even in its hour, is vanity— 
condemned in the eyes of every intelligent being. 
Woe and alas that men go astray in this matter !#4 
Do you rather show zeal for the fear of the Lord 
all day, becoming worthy of the world hereafter. 
Say not: How shall I become thus worthy, 
whatamIabletodo? For it matters not whether 
one do much or little, so long as he directs his 
heart heavenwards.*5 

Among my books is the Book of Proverbs in 
German; for the Lord’s sake let them read it 
every day, as it is chief of moral works. They 
should also read Ecclesiastes constantly, in your 
presence; for this book exposes the vanity of 
temporal concerns. But the end must not bea 
mere perusal of these books, for man does not 
thus gain incentive. Many aman reads moral 
words without rousing himself to moral works. 
Partly because they merely read, partly because 
they fail to understand—this renders the reading 
fruitless. This is shown in the Parable of one 
who sows* without ploughing the soil, so that the 
wind snatches the seed and satisfies the birds. 
Because he cannot restrain himself or make 
himself a fence, he is like one who sows without 


44 Or “in this world’’. 

4s Mishnah Menahot (end). 

46 See Prince and Nazirite (by Hisdai) ch. 10. Cf. 
I. Abrahams, Studies in Pharisaism, First Series, p. 93. 


the personal references. 
66 V. oprpd 67 The eds. read b-map 
68 V. add O°45D 7NW1. 69 V. np an pina. 


nisys 322 


pisor.baminywa asenm adiya any7.n on 
sipmi Inara onww nani us .bow ya So orya 
monn wd) .ea’nyd mom orn b> ‘no nspa 
ans > Imwys eendo>> ani any> nom moa 
slopnw> a5 naw aaosai wynnn Ni aaqon 


o> .srows pwoa Swo w dw onpoa 

On .O D107 wx Nim .eor 453 NADY own 
samp ow > 71> Pon wip? nop rpo 
meapn m>onz man xb y'n Sas .8r"my opay 
pp 8"2 m2 o1.09N7 Sypno praoaea.tad 
7 Sawa sim odypno ore tow ompoa 
Saxo moD eman xba ony Sava syn 
man sorw avon xba yom Swom .bon 
oiond dia paw Sawa sim 1D mp yawn 
po>is) ata gba yr sim amd. ixy 


6x V. omit 3 words. 62 V. omit 4 words. 
6s V. noi ore. 64 Some texts add: 
nnn ON PONS NWS BPDINT OS BIbnY own od) 
pur? moo by yin 95 onal ni minda > nan AwRD 
mor apyn bas wn wpa mnna wp bxo dipen poy 
NISY OWI IN 7p) oe) TSO AP WAT AIIN PS NVoawsa a"7yA 
SPUTIP VTP ND ’D 
6s The ending differs here in the eds. A. omits the 
whole reference to the parable of the sower and some of 


323 ETHICAL WILLS 


fence, and the pigs consume it and tread it down. 
Sometimes one sows on stone, the stony heart 
into which no seed enters at all, and it is neces- 
sary to strike the stone until it is split. There- 
fore I have bidden you to strike your children 
if they refuse to obey you. “Train up a child 
in the way he should go, and even when he is 
old he will not depart from it.’47 This is the 
great rule! I include in all this exhortation 
my son-in-law, who must follow the course of 
reading which I have prescribed. Let his 
study be from pure love of God, and for the 
Lord’s sake let him train himself in this, dis- 
regarding the objection of those who hold it 
unnecessary for a young man. On the con- 
trary, the shell of a green nut is easily opened. 
This is the root of all, for thereby man becomes 
worthy of all; as our Sages remarked: “R. Meir 
said, whoever is busied in Torah for its own sake 
(merits many things), and not only so (but he is 
worth the whole world).’’48 Accustom your chil- 
dren to the study of the Chapters of the Fathers, 
and in the Abot of R. Nathan and the tractate 
Derek Erez, for good manners (the subject of 
the last named) are precedent to the Torah. 
Show the utmost honor to your aged mother- 
in-law, and treat all men with mannerliness, 
with amiability and respect. 

My dear mother! I realize that you need no 
instruction of mine, for I know your modest 


47 Prov. 22. 6. 
48 Abot vi., Chapter of R. Meir (beginning). 
a9 J. E. i. 81 ff., iv. 526, 


Nieiy 323 


35 som qaan by yow wy .pooa ain 
jan ns mon? pox) b55 12 0193 Rw jaxn 
DS 712 ns nonw 75 nano 19> .pyipnw ay 
por a anit by ayad qaim.95 yw xd 
sas onn ns an .74971 555 nr won aD xd 
mo? sw. ond sipw ar boa nin 
maw? Ss. wsy ire own yyo>) ow owd 
vn spay ps avin o> onsen by 
bom apy). AMI Apr msm nad Inaats 
xp2n So inswios.bon Ss mpi: win 
yD) TY 89115 now> mTina poiyn SD IIE 
qnicant amaxi max nop9 T1993 od anm 
smund map 8" °D .pas a7 zotbm 
wnn ons $5 oY) AND T3DN mpm jn) 

sq1aD2) nma) yAN FATA 
by apind nas FPRw ony? Pox onan 
spd snp D'DYN .ON TYUX °D ony 7D 

70 VY. JIYNA 7Apy. 


Vi I aT NaS pba 752). 
72 So A. adds. 


324 ETHICAL WILLS 


disposition. Nevertheless, let them read in your 
presence this Letter, for it contains counsels 
derived from the words of the living God. And 
I earnestly implore you not to grieve for my sake, 
as you have promised. If, by God’s grace, I 
have the privilege to be in Jerusalem, the Holy 
City, over against the Gates of Heaven, I will 
pray on your behalf in accordance with my under- 
taking. If we are so blessed we shall appear (in 
the City) together all of us, should the Master 
of Mercy so will it. 

I also beg my wife to honor my mother in 
accordance with the prescript of the Law, es- 
epecially regarding a widow.® ’Tis an indictable 
offense to distress her, even in the smallest matter. 
My mother, too, I entreat to live harmoniously - 
with my wife, each bringing happiness to the 
other by kindly intercourse, for this is a prime 
duty incumbent on all mankind. Each one is 
asked, in the hour of judgment: ‘“‘Hast thou con- 
ducted thyself with friendliness towards thy 
fellow man?’ The aim of the Torah, in large 
part, is to induce this desire of causing happiness. 
Let there be no dissension of any kind among all 
the household, men and women, but let love and 
brotherliness reign. In case of offense, forgive 
each other, and live for God’s sake in amity. 
Of my mother I also ask that she shall lay her 
injunctions on my sons and daughters in tender 
terms so that she may win obedience; that she 


so See Tur, Yoreh Deah, ch. 40, on rights of 
widow in husband’s house. See J. FE. xxi, 515. Cf. 
also Micah 7.6, quoted in T. B. Sanhedrin 97a, Sotah 49b. 


Hiss 324 


wpan) .ovn ods 97 of °D .nNIT nnn 
Say aysn gow amow mwpaa 7D IND ON 
oSwiva nvnd moms ON APN) oINMVAN AWD 
SUND JIyS wpar ,wow ayy Oxs wipn ty 
ayy os W509 pare mst ox) yo onnvan 

copnan bya 


M03 (OS NX TaDnw cnweS wpad onea on 

sap >Sp pyw minded wopar ana ainaw 
‘nwpa cnNdS on .nop myuna ides moiysd 
Mown ANY. OS TWN) .orpw pa aby xmw 
ome $55 abvnn msn oop jaw ona 
svan ns nsdn pan nywa zotd posi 
Sx) .o78> now> ming an aaa 2m nma 
ow owes manos boa npibno ow om 
now 0D SINN MWY ON ND. TINNIT Tan NON 
13) .odwa ‘mn yyo> yom a> aribnon yan 
oO 272 °n2) 2 MX PAINY cnwpa cond 


3 A. mowd. - 
7 V. omit this clause. 73 Eds. 099 NOS AWYN ON. 


325 ETHICAL WILLS 


shall care for them and they shall honor her. 
Between them there shall be heard no strife or 
anger, but peace shall prevail. And may the 
Master of Peace grant unto you, unto my sons 
and daughters, my sons-in-law and brothers,’ 
and unto all Israel, life and peace! These are 
the words of one who constantly prays for you— 
Elijah b. Solomon Zalman (be the memory of the 
righteous for a blessing!). 


st These two words may be rendered as singuiars. 


nisSis 325 


mad) ond) comby mwm .odbapw oor 
37 you 8> ora on Ams DY MND CIN 
iv odwn Sys .obwa Son xbs 55> dyoi 
orn Ssqe S23 omen canm oniads oad) add 
wos Pon ostya wnyon 7’ toby 

s75"er pdt mobw r"1npA 


7% V. 1D) POs DDSINN ORD. 





spypo"r 7025s ‘AM nNISD Op? 


A TRUE MAN OF GIMZO 
EXTRACTS FROM THE TESTAMENT OF 
ALEXANDER SUESSKIND 


XXII 
A TRUE MAN OF GIMZO 


EXTRACTS FROM THE TESTAMENT OF ALEXANDER 
SUESSKIND 


Alexander, son of Moses Suesskind, died at Grodno in 
1794. He was author of a popular book on Prayer and 
Worship, the Basis and Root of Service, which appeared ip 
Novidvor in 1782, and has often been reprinted. His 
Testament was published in Grodno in the year of hig 
death. It, too, has been very often reprinted. The author’s 
desire that it should be printed at the beginning of editions 
of the Prayer Book (see the first note to the Hebrew text? 
does not seem to have been fulfilled. The length of the 
work must have proved an obstacle, just as the same 
cause has compelled the editor of the present volume to 

limit himself to a few extracts. 

In the Introduction to his Testament he refers to his 
treatise and explains that his design was to add points 
for which place could not be found in the former work. 
Then follow 46 paragraphs. 

The popularity of the Testament is easily understood. 
Like Nahum of old (T. B. Ta‘anit 21a) he was a veri- 
table “‘man of Gimzo’’, one who ever used as his motto 
the cheerful maxim ‘“‘Gam-zu le-tobah’’ (This, too, ts for good). 
With this optimism he combined much learning and still 
more naiveté. It is indeed his simplicity that gives his 
erudition its rare charm. To him religion was a personal 
experience, a conviction of the soul. No less than forty- 
seven prayers and benedictions of his own composition 
occur in the Testament. And as his own religion was 


a 


sypp'r aTIDD>bS IMD nN ops 


STypn mwa AMA Ww) AYpoOr mw Ja TToDbs 
mo, may mbpn Sy yr apo by aanon an Nn 
a’ppn nwa avai. wd NY ws "TAT ww 
nwa WNW. ADSI INNNY wD’NN MDT OMYyD DST 
aN p> aman mya I may xm on Andee 
T7y07 D8 AND OIA wNIA MoD Tw Tandon bw wen 
amas ppp a wxbom xd Cray now bs Anes 
D7 ppanom> 2s oO) CNN Ar oye Paya Ann 
ams owpdsa 


mmnayn by DD m8 Tanom yom ansix> notpna 
[WPS Tn Now insia ona -pon> ann innow ANAM 
Dy mw) OYyIIs ONA D’ns bm mana yom 


by mains 3" ANT NIT NIST TD De pand Spa 

myn baa ebm opny oD on wd .nYaan 
bba3 Pon wONw CMON "ID WR, TYPO WT GN"D 
mos) nN orna-nnnw ds "naw 1 on, Oy TOMI 
snyo jn nnd mp imwwer mw nysem mdi mrt 
mnp 8> wwe) ond pws yvor nnn nad noon 
NOXY2 NT Jan wr yma mbsn yar oyarws 


iV iDD nba Mvsn wn anWw’ mynd .NNIS. NIX) 
327 


328 ETHICAL WILLS 


so spontaneous, its appeal is also immediate. We seem 
to stand in the presence of a sensitive soul, which, for- 
tunately, does not lack the saving grace of humor. 


My beloved children! Though I have already 
compiled a treatise on subjects connected with 
the service of our Maker and Creator (be His 
name blessed and His memorial exalted for ever),* 
a treatise which I entitled Foundation and Root 
of Worshtp, and in which I designed to instruct 
not you only but the community also—for on 
every individual of the holy Israelite people 
rests the duty to fulfil all that is therein written 
in accordance with my exposition of the meaning 
and profound significance of every thought and 
practice to which allusion is made—nevertheless, 
I here address you personally and it is your 
heart, my dear children, that I know better than 
all the families of the holy Israelite people. 
Therefore, by virtue of the obligation imposed 
on you of showing honor to your father and with 
the authority of one dangerously ill,? I command 
you to undertake the performance of all that I 
shall expound in this Testament,—points which 
it is impossible to notice in my afore-mentioned 
treatise. I also hope in my Maker and Creator 
that other men, too, who cast their eyes on this 
Testament will incline their pure hearts to all its 
contents, and that there may reach our Creator 

1 This phrase, which appears repeatedly in the course 
of the testament, is often left untranslated. 

2 This double appeal—to the law of the decalogue 
and to the duty of obeying a dying man’s orders—recurs 
many times, and is not always translated. 


nisi 328 


mp OTD WMRY TTD .ADM mw an ondiyp oy 
amtan minds ym rsa ws 47 wo dya paw wr wd 
aabam 


PIYD WIN eNIAN 7aDv on Wa YI 

or mdynn wy Fram usa wisy nay 
xd) .amaym ww Tip ww ypnsipy .tyd 
bbon by whos ow onex? tao ood>-awa tb 
ayn cbsawn wip oyo wre S92 Syw adid 
yy OV NINAW pd ow ainsw np SD arpd 
DONS JN .ow 'I2NT mmm AMD $593 pion 
py mnpavy bop ovaad ony Iyains ya 
38 TDD nna my 8 199 oosnwn wp 
owy nrymd ody 25ap5 yin wow maxis) 
WENA TT Now nD aT oNnsa aNaNw mo b> 
NTI asydS Anpe .o xn omana com 
IMyw oT 2a aNw ow yd nor abynn w'm 
yey) .a ainon $52 ann aad unm a asnsxa 


: Preceding this paragraph are the lines: 

obs O'R M72 PUSS MIT WS ADVI TINT ARNS 
S’pist nwp Inpa aPpo’r W730D5x8 IND 
nonnna pipsn by manor axny) ye a> ANNs anya 
ods Por pm Bg 

2 Eds. orp. 


329 ETHICAL WILLS 


gratification from their service of Him, blessed 
be His Name, and exalted His Memorial, for 
ever, Amen! 

I command you, this day, my beloved child- 
ren, to acknowledge the Godhead, the Kingdom, 
and the Lordship of our Maker and Creator, 
to keep His commandments, His statutes and 
laws, to perform them fitly and for their own 
sake, and not as a “commandment of men 
learned by rote’’3 (may the Merciful One deliver 
us!).4 Your intention shall be that God may 
find satisfaction in your conduct.5 Ye shall 
labor in His holy Law whenever you have leisure; 
even a single instant ye must not waste in the 
world’s vanities. The intent of your study of 
His holy Law should be that the Name (be it - 
exalted!) may obtain pleasure from your devo- 
tion. And ye shall fix firm in your minds the 
love and fear of Him, to do His will with a perfect 
heart. Ye shall glory in His holy Godhead 
ceaselessly; and shall at all times offer thanks- 
giving to Him, with lips and heart, for that He 
bestowed on you the boon of creating you in His 
holy portion, in the midst of the holy Israelite 
people (as it is written: ‘‘for the portion of the 
Lord is His people’’),° and not among one of the 
peoples who worship idols, ‘‘which shall utterly 
pass away.’”? 

3 Isaiah, 29.13. 

4 This phrase, too, is very often repeated by our 
author, and will mostly be left untranslated. 

5 On this idea, that man’s excellence gives pleasure 
and satisfaction to God, see my Studies in Phartsatsm, 
ii, p. 179. 6 Deut., 32.9. 7 Isaiah, 2.18. 


nisi 329 


w'm stiarwnyrdS mo nm antays 7D a 
Nos .ay9 inst abdynn 

n-VnN3 LPIA M2 OPT DINN MND DIN AWN 
o>>y iSapnwy yn a Dy NNNS3) AN TDD 
y"n aasstiar wise Sw init ims>n1 inns 
ympim ymya mow .tyS anor abynn 
ows mxp> 85) nowdr end omwyd yniaim 
yyy 33 mon oonmsi!>s5 saonn mtpibn 
smoynn yw'n agar wasy> mann opwyny 
mow ny Soa mertpm innina odny yam 
Sana yn aban 85 ans yr AS on od 
an mwimapr inaina ap°5 nmi .odiyn 
steoan mn nmi ndym ownd yyy qa 75 0 
inva mwyS inson inams od2253 ayapm 
mivona mwitpm iniadsa xenm .od>w rads 
oop. ny Soa mst adynn w'n 1b nm 
Ipona ONS N12) ONS AD Ww Sy adaabar 
pon °> wns Syren wip ay tina wpa 
mods may opyn yo oy ina Nbd1 apy ‘7 
son b> 


3 Some Eds Ty. 
4 Some Eds. 192711. 


330 ETHICAL WILLS 


Besides the potential surrender of life in which 
every Israelite is bound to acquiesce when re- 
citing certain parts of the liturgy, as I have indi- 
cated in my treatise in accordance with the 
views of the Zohar and Isaac Luria,—besides 
this, I command you, my beloved children, that 
if ye be called upon to suffer actual martyrdom 
(from which may God deliver you and all the 
holy people!), ye shall go to your death with 
whole-hearted joy. And the Creator will delight 
in you throughout the realms above. He will say: 
“See ye what manner of a man I made in My 
world; he spared not his body, but bore chas- 
tisements for My honor, and delivered himself 
up for the sanctification of My Name!” And 
my heart knows, that if I were myself required 
to make this supreme sacrifice, it would not be 
for the wondrous reward which eye hath not seen 
in the worlds on high, but solely for the great 
Name of God, that it might be magnified and 
sanctified in all worlds below and above, by my 
act of voluntary martyrdom. 

Moreover, my beloved children, I command 
you to ordain on your children too all that I 
have commanded you—the acknowledgement of 
His Godhead, the study of His holy Law at all 
times, the performance of His holy precepts in 
all their particularities for their own sake, and 
in the actual surrender of life. Command also 
your children that they shall continue these in- 


nisSis 330 


‘NaDmMwy PD nda we) nwo aby op 
witp oyo Ssnw ws b> Sy apny mana 
mbpnai wpa ayrpn moipoa wsy by Sap 
mrtaoo .o" "Nm canza) wrapm amr p"y 
p>-Sy yn N12? ONY YIM 72D ONS MD UN 
witpn ay $2) oo>>x awn .Syipa wp non 
moi) mnowa wp nvoo ody idapn om 
$93 053 yyyne abynn yw'n Sam TIN TY 
NNID PID Wo NT Ios .owdSyn mobdiyn 
omaa> ono Sani in by on xbw ondiya 
xbw onads yam ...20w nwrtp dy ixy apm 
xan aDen Stn Sawa mnend cp tops 
sow yyo> pr omwdyn mobdiya aman xd pyw 
mobdiya boa wapnn Saamw wrtpm Sian 
samn> oan nvona onnnm omy 
TID NVA ONS MSDN DIS 712_OI 
DDnN onnxw mr Saw yqy aDY MNNSa) AN 
w'm omm>s nbapa o579 ns8 ons Oo YSN 
Soa mvp intin tiadar ty ror adynn 
ow yrpprtpt $23 'witpm pny arpar.ny 
new oI ms yen on :Syiwa wp] nop 


331 ETHICAL WILLS 


junctions to their progeny, and so to the end of 
all the generations, whom God in His great 
mercy will grant me the boon of begetting. All 
of this I solemnly enjoin on you, and do ye pay 
full regard to my words. 


If I perceived that I had committed any 
unintentional offense against the will of the 
Creator, whether in conduct, speech or thought, 
I made a broken-hearted confession without any 
delay before my Maker, and resolved in my 
mind to be extremely watchful against similar 
offenses thenceforth. It would be clearly impos- 
sible for me to lay before you all the details of 
conduct, speech, or thought; but I will select one 
illustration from each class, and you can infer 
the rest. 

Concerning conduct: if I perceived that I had 
eaten more than was needful, thereby running 
the risk of neglecting devout study of the Torah 
and prayer, or if I thought that I might in con- 
sequence be compelled to spend excessive time 
in the hour of cleansing my body, I made imme- 
diate confession, and firmly resolved to be more 
abstemious in future. And so with all other 
actions. 

Concerning speech: if I perceived that there 
went forth from my mouth utterances unneces- 
sary for performance of duty or the fear of Heav- 


nS 331 


smaaa $2 sp ty ona> ofa) on22 nN 2} 
wey odrn pons mbyn own omy nopw 
Jonas »2a pons To rN mt boi .exdnn 

lta TSO amim $n anna 


PSI 7 Tw APS MwYY SYA cnwInT ON 
avn. IA IIA A AwWyNs 1 .w'n san 
Wawa -~Tiar easy DS PD. An oneTA 
mbap) mo20n cnawnya cnoDDmM .TIND ad 
pop> ys sara conn yond ammw mmo 
Mawno Ta) aywy corp 5D Iain v2 
snk oat py Sop yee .qWES ON Tost 
coraym b> bs wpn ary 

nSoNY COxYD cNwIAT Os WT wnwyn by 
pS ar Sawa sao Soixw caay ot3D anY 
Sava diy onawn is .amoa adem atin Swa 
7 nepi nya any yor mbad nrziw ne at 
nbapi w'n cased aby An ATNND onen 
wand) jx2o ara ame mms mbap ody 
foann nowy ory Soa RxD 

DD INS’Y OXYa nwa oN wen at by 
nov 9s .oow mean myo Jasd> xby onan 


332 ETHICAL WILLS 


en, even though there was not in these utterances 
any suspicion® of slander or tale-bearing (which 
God forbid!), the utterances being merely super- 
fluous—I made confession forthwith and resolved 
as indicated above. Also if during prayer or 
grace after meals I spoke any word without due 
devotion of the heart, I contritely sought pardon 
from the Lord of all in my mind at the very 
moment,—taking care thenceforth not to repeat 
the offense. As soon as I had finished the prayer 
or benediction I made confession by word of 
mouth. My precaution was to pause a little 
between the phrases, even though they consisted 
of but two words, still more so after every three 
or four words, if there was any natural pause in 
the subject matter. Do you, my dear children, 
also be careful to apply this device, to which I 
have called attention also in my Treatise. And 
if, in the course of the prayer or the grace after 
meals or the other thanksgivings, at a point 
where it is unseemly to interrupt with a verbal 
confession, you observe that you utter any of 
the Sacred Names without due devotion of the 
heart, then you should immediately seek pardon 
in your minds, and when you reach the benedic- 
tion : ‘He heareth prayer,’’? you should make con- 
fession verbally. Needless to remark that in the 
confession after the eighteen benedictions’? you 


8 For the force of the Hebrew word, see Jastrow, 
Dictionary, 879. 

® The sixteenth of the ‘Eighteen [nineteen] Bene- 
dictions.” 

10 Confession after the Eighteen Benedictions is al- 


nNInvy 332 


moon yan pwS mt ow ds oat. yn 
Tn one .ens7 oma yt by pr .i’n 
Tyyromys oD psy Sy ndaprar dy AD 
380) Pom nD722 1s mbpna °pp Ny? ON D2 
‘nwpa wD adm nm gba nn APS m573 
a5 poawa b> pos -pby mapa caba Apen 
ovo Ineo) cara inn yond ann cnem oN 
sot by sop mpa cmtnnn maqam ow adenn 
popm> annonemw wn ma °S ann maim 
'3 pr pyr am os As payd pay pa yin vy. 
ama os man ‘1 ans yaw Son. man 
Iya PID ONS oO TIM sm pay nposr 
ana i mdiann cnasim a mdianna awn 
Wom nd723 18 aS|nn ysoswa wn oNi:3) 
ya propnd “NT pRY o1poa MSTA AND) 
OYNY OWIMPN Mnwn Ow TPS ODDO NYw MD 
FADn wpan vs !$°9 aba nm xba op 
yow nora. .5> p78 bby apo osaaba 
ya w'oo .xoo mba ot by wmnn mbpn 
ayy .pwom ara omy wnnn n” nbpn anxw 


333 ETHICAL WILLS 


should again confess in these terms: ‘“My Maker 
and Creator! I have sinned, I have done iniquity, 
etc., in that I uttered Thy Sacred Names without 
due thought, and was inattentive to Thy holy 
honor. Woe unto me, and woe unto my soul!” 
Similarly should you act at the close of the grace 
after meals and the other thanksgivings. 


Concerning thought: If I noticed that I 
thought of any subject disconnected with duty 
and the fear of Heaven, I withdrew forthwith 
from such thought; made confession, with firm 
resolve to avoid the fault in future. Take the 
utmost care, my dear children, to make confes- 
sion ever familiar in your mouth and heart, seeing 
to it in very sooth that you do not repeat the 
offenses concerning which you make confession 
—apart from which, confession of itself has a 
potency in the higher world, as is frequently 
pointed out in the Zohar, and let what precedes 
suffice on this subject. 


While speaking of the Grace after Meals, I 
will write for you about one matter concerning 
the service of our Creator, a matter derived from 
our love and reverence of Him. This is that 
before saying Grace after eating in my small 
closed private room as is known to you—out of 
my excessive fear lest any person should come 
and knock at the door in the middle of my Grace, 
so that I must open it and thus interrupt my 
meditation, therefore before I began the Grace 


luded to in the Talmud (T. B. Berakot, 17a), and became 
very usual under the cabbalist influence. 


HIV 333 


Minw (DD oNNYIW ND ony onNwN PTA 
37225 onwn xby aba nmo xba owrpn 
nD72 4ns 791.99 Pwe. Sy yd aN wpa 
SINT ANw) pron 

mM. Piya cnawny cnwianw wn .nawnoa 
ansd yn on7in .waw nya Msp 73 pr 
at Sy sop mba mane cnem wr mawnan 
32 ma warm :o2 sand mmos nbapa 
o>pa Nod CI Pw TIND) TINY !>aIMN 
Sata yond iinin ostnar .nrponsa o239.1 
325 .~b5y onpo w'm san owd> onmsannnw 
pdoiya mbom mdwyp mony ixya crn oo 
71.027 mnipaa wtp ama jan dyn 
feat taba bia 


n2> ans POT NDIA pyr 1279 NK Hy 

vw’? usa nDaya ANN pay !yamN ~22 
OT1p 8°71 NNT) INAS Stn ANAM Abynn 
Jupn omaa moma onda ans pron nd72 
TPS SDD ONIND 3 mn .any Tw DD AND 
nnpxw pion nd72 ysoxa ndoan by wor om 
nora -ndnnay onp j25 onmsa0 ms Puan 


334 ETHICAL WILLS 


I prayed to God in these terms: ‘“My Maker, my 
Creator! deliver me that no person come nigh 
me at the time when I recite the Grace after my 
meals, so that my good devotion be not an- 
nulled!’’ And after the Grace, if I had escaped 
interruption, I rendered for this a great thanks- 
giving to God with a mighty joy in these terms: 
“T give thanks unto Thee, my Maker, my Crea- 
tor! in that Thou hast delivered me from the 
loss of devotion during this Grace.”’ Also, when 
I restrained myself from superfluous eating, I 
spoke thus: ‘‘My Maker, my Creator! Thou 
knowest my thought that I restrained myself 
from superfluous eating so that I may avoid 
angering Thee (God forbid!) through the inability 
to study Torah or the loss of devotion in prayer, 
induced by overfeeding.”’ 


It was ever my wont to thank God for what- 
ever happened unto me. If some misfortune, 
small or great, befell, of all that lips could tell or 
heart devise, I would acclaim with joy the justice 
of the decree. And I would put my happy thanks 
into words, as follows: ‘‘My Maker, my Creator! 
Thou art righteous in all that hath come upon me, 
for Thou hast dealt truly and I have done wick- 
edly. And now I offer my grateful acknowl- 
edgments for this, knowing of a surety that this 
occurrence is for my welfare.’’ Similarly, on 
occasion of any good, small or great, I would 
offer thanks for the Lord’s bountiful kindness. 


m Neh. 9.33. 


NiviVs 334 


xy wor ma abym avnd ondspnn pron 
nya cose ox ow xo? edw ovd-xn Proaa 
ans) .3"y nawn nin Soi xbdw on no 
‘nn oN own) SoS ad ON on NDIA 
by mowy mnowa adynm ownd ado ax 
praiaionaysy -pp> us mt .pwor ma oat 
"yp prom nasa mmon diwad cundyaw 
ma cnitox n> xn niin, ony nya on 
Nnylow nawnd nyT ans Peasy .pwor 
biwaa i'n Joyos gow toa n>-aN7 nine 

PONT 4 none aSpnq nm) an 


‘mr ovnd naw matin jm> mo anon 

ww mup S97 AY APS Ja odSy yaw mo b> Sy 
swnd adm rats Sop apaw nv Son adr 
own> onnn .anowa pan ne°by psn onen 
wor ma mosy anowa aby ayn "1 'm 
nos > Sy san b> by pas ans ona? 
by antim maw 47> jm) onywrn uw) Mwy 
mao °> mvy naw ontia oD NTA AY mt 
boo mov w mwp maw aPE by in s'y 
naw ayn wn > cnn 12 Say apAw aD 


335 ETHICAL WILLS 


And He who knows my inmost secrets can testify 
of me that, over and above the obligation im- 
posed in the sacred Mishnah'?—a law from Moses 
delivered at Sinai—I have ever rendered this 
service of praise unto God out of the great love 
of Him which is fixed in my heart, which has 
made it thankful for evil as for good, seeing that 
both are His handiwork. I will, my dear child- 
ren, give several instances, as they occur to my 
mind; from these examples you can infer my 
habit on similar occasions. 


For His great goodness in providing me with 
a private apartment for His holy service, from 
the day.I arrived at years of discretion, and 
this possession of a private chamber for medi- 
tation is the basis and root of a man’s power 
to acquire perfection in this lower world™,—for 
this boon I expressed my thanks...many times 
a day. Whenever I had to go past the tottering 
wall, on my way to Synagogue, I prayed before 
I reached the spot, and when I had walked the 
wall’s length I offered thanks. Whenever I 
received a letter from you, my dear children, I 
thanked God in these terms: “‘My Maker, my 
Creator! I thankand praise Thee for that Thou 
hast sent to me good tidings of the health of 
my children and grandchildren.’’ Similar thanks 
did I offer when I saw or understood that 


12 Mishnah Berakot 9.5. 

‘13 The mystical school frequently insist on the impor- 
tance of solitude. The idea recurs in many of the Testa- 
ments. Cf. particularly p. 320 above. 


Hiss 355 


by py mobyn yrym ...cadaw mawe by 
why AwIIpA nwo aynz tabpw ~amsE »22 
mpons wammay ontay eyo nwnd vdbn 
5a myipn anny ‘nm own name Sono 
onaw matin ‘ny w'm a> conn nrvona 
oy mwyw maw Sy im mynrn by i niona 
19 O77 79D v~aims va o5b yee ony 
mort bs wpn ann conyt by abynw 
ym osmaroasy > avyw maim da by 
oro mwapm inmayd anv at °> pnw ‘nn 
TD NIT ar am .0D5 yi ony Sy omy 
Sewn raya moody nup> axinw omnd wren 
mpyp moD AN...ar Sy msi 1d cnn 195 
nvm ...2"2729 oman ona>nw ny Soa sora 
OTD mn ..nyiy7 monn Sex 45°5 nsw 
snx) ...955nn$ ondnnn monn bye cnyanw 
2 ownd> ASTIN conn) monn Jw cnrayy 
72 oDnND oDdy naw be yonw ny boa 
seoNTAD AY .pwor ma maw enn:..°210N 
Taw Awa cinawaw w'n 4S ASTM Maw jn 
NDT SOM NAW nya oO). 720) 32 MINTIAD 


336 ETHICAL WILLS 


ye were walking in the right way. On Fridays 
towards afternoon when I put on my Sabbath 
suit, I thanked God thus: ‘‘My Maker, my 
Creator! blessed be Thy Name! I render 
thanks that Thou hast provided for me decent 
clothes for the honor of Thy sacred Sabbath, 
a provision due not to my worth but to Thy 
mercy.’’ Also I possessed for winter use a very 
warm garment made of lamb’s wool, and when- 
ever I put it on I thanked God for it... .When- 
ever I much needed any object, and I found it 
ready to hand, and had no cause to go seek it 
or borrow it from others, I joyously thanked 
God. 


Similarly, with regard to the toothache (from 
which I suffered), when the pain ceased a little, 


I offered thanks with mighty joy in these words: 
“‘T give thanks unto Thee, my Maker and Creator 
whose Name be blessed in the mouth of every 
living being, in that Thou hast sent healing to 
my great pain.’’ If the relaxation occurred in 
the course of the service, I offered thanks silently 
in mind and heart, in the same terms. 

So, if I forgot anything, but soon remembered, 
and suffered no inconvenience by having to go 
back for it, I thanked God... So when my snuff- 
box fell from my pocket, and nothing was spilt, 
as the lid did not come open; or if some glass 
vessel rolled over on the table and like to fall and 


nisviy 336 


nwadSw> saw qaqa odin onxw Sowa 
sti ovn> nmi naw a nmio> qd p"wya 
mstit Fo mows w"m oa ayy .pwor ara 
x5 wip naw m295 pawn ona °> now by 
IDM OIA Pena pr Aw wyD DD 
m2 FINA mab ann on ...:2"y odin 
ims onwabw ny Sai IND On OWAD IDXD 
mS qaxicnemw raat >> ...ownd asta cnn: 
noayin Now wen oss Tat ams am TN 
PM DANN DINwd) a7 IMs ANN weN> 
SND Piya o2...:’m ownd mnowa ANIA ym 
pyo axon cbyp nye vpyw nya .ovrwn 
mnowa astm naw abym ownd ina cnen 
Tiareasy 75 ux amo .pwor ar nowy 
Sym oax25 axis ondew pn $5 cpa w'm 
mn pwoa asta jmicnen abenn ysoxay 
pad) onawnon 
pyID yoIa on ON ANDwA pyysa 7D 
% an aby ara Swed onnsew rain by 
457 °p nD Spw nya jDi..2ntNa "D> ANNw 
a>-pin ara os yn gd os p’any A"2w7 bw 


637 ETHICAL WILLS 


break, but I was quick enough to save it; or if 
though it fell, yet it did not break; or if my 
spectacles dropped to the ground and I picked 
them up whole, I thanked God...In all these 
and similar cases, out of the immeasurable hap- 
piness and exaltation which burned in my heart, 
due to my never ceasing consciousness of His 
Godhead, it was my regular custom to make 
mention of Him, and to praise Him for what- 
ever befell. 


It isa common practice in all Jewish communi- 
ties that when anyone dies overnight or in the 
early morning, the Shamash, when summoning 
us to prayer, gives only two knocks at the door, 
as a token of the sad event. When I heard only — 
two knocks I felt sorely distressed at the loss of 
one from the holy congregation. For it is self- 
evident that God, too, would have no satis- 
faction in the passing of one who must hence- 
forth be void of the performance of the com- 
mandments. On the other hand when I heard 
the three knocks I rejoiced that the com- 
munity retained its full complement. 


My beloved children! There is another mat- 
ter on which I add my very serious injunctions. 
When you were young, I forbade you to drink 
spirituous liquors, and I command you to ob- 


™ On the Schulklopfer and Shamash, see Jewish Life 
in the Middle Ages, ch. iii. 

6 Lit.: ‘‘burnt wine,” cf. the etymologically equiva- 
lent English word brandy, German Brantwein, 


, 


Hiss 337 


inSain °Son nna) xbow $55 soem ow 
ma anpy yindwa Sy mmbx Sadana on 
mooxnd anoo onmem aawmd: pairs Sind 
na oo 9242 x51 7551 on w"Dn1 ... 1951 now 
.essya1 maw xbr poxd idew obw ory 
3y12 nw mMINM ANovm maNenaN San 
pom -pa xdann oo omnbdxa neon cada 
29 yxy mp 55 Sy onawdy 

aps now> Ssnw mxipn boa nam om 
a’7a5 sp wownws apiaa ww m>°5a ons 
32 wy yoro> .mson ow pr ayer by map ws 
MINDA WwW PI Tonw cnypwwd IN) .PyA PD 
pax satya Sy casa Soma aye pn onen 
nmin 0) 1792 ono yo °D wosrwn wip oyn 
YEN MWY] NOW JD OANA TD yw'n UNNI M7 
Msn 42 MOMw cnyoww qpmd. nixon yo 
winp oyo o7s a7y2 xbw cada mnow cnoion 
NNT Vya 

TITINA ODNN TANSD CN OT Od fans 724 
Nanw ODoY cs Mmw PD San mdr 
Aw > ainen aby oiwp pty oonrma op>y 


338 ETHICAL WILLS 


serve the same rule with the sons and daughters 
which God may graciously bestow on you. In 
their youth keep them from spirituous liquors as 
from absolutely forbidden things, and in their 
age they will observe the same abstinence. Do 
you enjoin on them, with all the force of parental 
authority, never to drink throughout their days, 
though they live toa hundred years. And if you 
are happy enough to marry wives to your sons, 
speak to the hearts of the mothers and fathers 
of your daughters-in-law, to induce them to 
order their daughters never to drink spirituous 
liquors from the time of their marriage, even 
though they had been accustomed to do so before 
that time. They will be bound to assent to this, 
for I lay this order on them with the solemnity 
of one on his death-bed, in that I command you 
to require this abstinence from your daughters- 
in-law. And though it is seemly for every Israel- 
ite, of the holy community, thus to exhort his 
children and all his household,—since I have seen © 
(for our many iniquities!) many evil conse- 
quences accrue from the habit of drinking spirits 
among men and particularly (God save us!) 
among women,—yet, my dear children, I add 
my solemn injunction as a father and as one near 
his end, not only on you but on all the future 
progeny which God may graciously bestow on 
me throughout all generations. I mean that you 
shall command your children to command their 
children, and their children to transmit the com- 


AIsis 338 


p>’n91 O22 OY D"WAINnw ody AMIN JD 
onuvpow mbynn w'n sam ons mor 
by m™nwy 10> won AAW YN nenw amp ipman 
nn or .mpp To Nd por o> O11 TION 
b> anv? wow asx TaD n-vnaar Sy omby 
NTI ODNN TDP °D Oo) ow OND TY onD 
omas a> by qnatn o>1n> ow sed w'm 
Faw pane sow omnia by on ain oot 
ma pon paw as onenow b> priwin nyo 
nxns jD°D nt by oson> onrDw pa .oTpA 
p>mb> 0) aaInnw omSy yrp aDw nNnsa 
witpn oyn >snwen wes S95 isn or ANITA 
Rea ar oy in’s, 9a 5557 pa Aaa 
epb ym nenvp axa oan odwon omsn 
o>Sy 48 15°95 ow) wapa ovr a baw 
a8 TDD nna am Sy amo fea 72 
by xox taba coaSy whi yio aw nxn 
ms mopw niin 95 jo ay »x>n oxy 95 
2979 ons wen v5 mor adynn yw'n stan 
oma) oad on oo new o5205 nsn tains 


s Eds. °p. 6 Some Eds. p53” by. 


339 ETHICAL WILLS 


mand to the end of all the generations, following 
the example of Jonadab the son of Rechab, re- 
corded in the thirty-fifth chapter of Jeremiah. 
Yet I do not go to the same lengths as he did, 
for I only require of you a promise of total ab- 
stention from spirituous liquors.‘%® But, my 
dear children, as regards the drinking of wine, 
even Kasher wine,” I admonish you to drink no 
more than the cup used in the benediction of 
Kiddush and Habdalah,"8 and to avoid the prac- 
tice of the multitude, even though the Lord be- 
stow on you great wealth. Also, with regard to 
drinking’? bees’ honey, no God-fearing man 
would drink it on a week-day, but would reserve 
it for holy days—Such as Sabbaths and festivals 
and at ‘‘commandment-meals,’’?° and on these 
occasions would avoid excess. All this I enjoin 
on you, and it is clearly explained in the Zohar 
that a father after his death suffers shame from 
his sons’ vices and achieves honor from their vir- 
tues,” so that though the father deserve some 
punishment, the Holy One takes pity on him 
and places him on his seat of honor. Therefore, 
my dear children, take due heed to all my efforts 


16 i, e., he permits the use of beer and wine. 

W See Js(ELix)'227. 

18 On Sabbath and festivals and at the conclusion 
thereof. See Authorised Daily Prayer Book, pp. 124, 174, 
230, 216, 231. 

19 In the Mishnah honey is treated as a beverage 
(Makshirin v. 9). The reference here is to a fermented 
syrup made from honey. Cf. the Arabic dibs made, how- 
ever, from dates. 


Nes 339 


373” nxnsD woo mia b> Ao Ty omiad 
ntal7 Nd 4s 0" JOD MwA IDNA 297 7a 
M725 m7a57 Iyxdn oxy) vain va apby 
Fw p> nynwa pr aw 79ND n’y 397 Ja std 
IN WD PA AS Po nynwa lyases via tad 
by mona bw pip pr inwn xbw one wap 
AS oy poms madann xdi .adaam wrpp 
wat nenw ov .an awiya osdiaa ‘a anw 
1252 ods nev mynw on $55 sn oat 
nawa w> wap ava pr dina anenw pnand 
xO nxt 02 ANI MxD NTyoA aw OM WIP 
32 DNS Wr oN mt bd an AAD Any 
an5 wy PR wItpT ama wpe cam Iams 
odiya inv ams midomi marry ado) an 
Spd) opin arxw pia mwyn op Sy byn 
oSiya Sita trad ywyn pawoa yard on TR 
SoxDa wae wny apxd asiw As pwoyn 
7S ams m>y pyn wrap. 6b" = wpa 
593 100 Iya Ia 1D> PAT NOTA 


20 See Jewish Life in the Middle Ages, 143, 318, 
21 See p. 316 above. 


340 ETHICAL WILLS 


to direct you in the good path, and I will as- 
suredly be your advocate and patron,” strong 
as an iron pillar, if ye fulfil my testamentary 
commands. Let this suffice on the subject. 
And now with regard to theaffirmative precept: 
‘*Thou shalt love thy neighbour as thyself,’ 
that great principle of the Torah, I have written 
at length in the first section of my book. Here 
I will add a few details, which occur in my mind, 
and may serve as illustrations of many similar 
rules. When I saw that the coat of a friend was 
slightly torn, I advised him to have it mended. 
But before offering this counsel, I said: ‘“‘My 
Maker, my Creator! lo, heream] ready to ful- 
fil the command of Thy holy Law, bidding man 
love his neighbor as himself.’’ Thereupon I 
would address my friend, reminding him that a 
small hole grows into a big one. ..Once I obtained 
a well-tried remedy for bruises. When I saw 
in the bath any one troubled in that way, I be- 
thought myself that it were rebellion and tres- 
pass against God if I refrained from offering my 
remedy...[ could write much more on this sub- 
ject, but the paper would be exhausted though 
the subject would not. Remember this com- 


22 Patronus, protector, used also in sense of pleader. 
With the rest of the phrase compare Plautus’: ‘‘Patronus 


parieti’’ (‘A patron in front of the wall’). 
23 Lev. 19.19. See Studies in Pharisatsm i. Ch. 2. 


Nyvis 340 


TAS ONTNAD .awA TIA apn saw AD 
oy~pn as Sima toys oo>rawa prua pon 
WP ayAA oT) Ong 
sinw sino qyrS nan bw y pay man 
NI DD. NAD, ToD TIN BIT oS 
by andbyw nor. wean aywa ana wv msxnn 
mp at vans via opw>s ysnd my ony 
27 aNw Ss wpn anny i y"n arpa our 
MVP AYP PDI °yIVA CNAWD NIT AN 
OTP) WF AY AP JpNw ims onan maa 
D190 UN WTP ONTNIAD YY .pwdr Ar ontoR 
jroo yrnd nans bw mxn ovp> youn 
NION OT ANN .D"y AWIIPA Jn7Na unxw 
mup ayap nyt eda cys ons pwr ara 
ANDI Ins we ndap o2:..c>5 ny np awys 
APS poana Mx ws)...yxp> Apo Apraa 
NTA NYT. naw ...yd5.92 OYXDI MDI wR 
xo on w'n ontian caxsy a Syn aq Nn 
arya o> w vans 2a ...1t apa 1S aw 
8 3a ory Ty iy’s oypa od ainsd 
Moen ON) IDI....10D° 89 on) ae ASD 


341 ETHICAL WILLS 


mandment ‘‘when thou sittest in thy house and 
when thou walkest by the way, when thou liest 
down and when thou risest up.’’ Verily if one 
pursue this course, he will never fall into sin, 
whether in matters between him and God, or in 
matters between him and his fellow-man. 

It should be your constant desire to journey 
to the Holy Land; and of a surety, a man is 
guided (by heaven) in the way he wills to go. 
It is written in the books that unless an Israelite 
is thoroughly resolved in his heart to set his steps 
before he dies, towards the Holy Land, to die 
there, great is his punishment. How can a man 
be so resolved, unless the desire for it is con- 
stantly maintained? Therefore, my beloved 
children, keep your hearts clean in this matter, 
and salvation will come from the Lord! 


nisis 341 


Ja2va1 4772 4n25a1 Anas 4Nawa ur y"n 
iw odya py owd wan xd oxtia .qopa 
pay on ata yin'’s oped ons pay oat 
spand oN 

yoo nipona mnn osnpwn !yams 22 
sooo AxIn OTN JTTA CONTA .AwrtpA paxd 
DDDID PR ON ONDA NAM ams odin 
Shaw moDonn mbona Ssnwn om aba 
yixd yiold yoyps ows ayy mow op 
os -xtnar !$°"5 mann way ow mod mwrtpn 
so xd aS mipona om npwn mann xb 
13 yams ~12 795 .q1a 1ada Ap207n 3D DI 
Inywn ‘md ora opaad 









: i i iS ¥ eee URAL Beate 
“ ans # sap | 


acs ect vi 






















Pian ; ae iroen eer — aan 
eee py MT eines (Sao ee ) 
ee Ee nto geht ea 





oe. 
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aft 
ee 
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nea A 





| % i tie of 46 a <a 
oi nner cee het eae tel 
1 padi recast h eSer ott; Pi cr 








Paw oFmas 72 ON msn awip? 


LOVE AND PEACE 
EXTRACTS FROM THE TESTAMENT OF 
JOEL SON OF ABRAHAM SHEMARIAH 


XXITI 
LOVE AND PEACE 


(EXTRACTS FROM THE TESTAMENT OF JOEL SON 
OF ABRAHAM SHEMARIAH) 


Joel, son of Abraham Shemariah, died in the last year of 
the eighteenth century. His ‘‘Testaments”’ (the plural is 
used in the title) were published in 1799 or 1800, apparently 
at Wilna, where the author had lived. 

He actually wrote his Will a quarter of a century earlier. 
He tells how on Iyar 21 of the year 1773 he was seized 
with faintness in his bath. After his escape he felt it 
incumbent on him to set his house in order, lest he be 
taken unawares by death. 

The document was edited by his pupil Avigdor b. Meir 
ha-Cohen, who thus exhorts the public: ‘‘ My friends, des- 
pise silver, despise gold, and buy this little book, small in 
quantity, great in quality.’’ The Hebrew style is as poor 
as the matter is rich. 

The Will constitutes a rule for conduct throughout the 
year, with some delightful exhortations, lucid and sound. 
There is not wanting passion amid the sobriety, when he 
commands the ordering of all things for God’s sake. He 
shows at once profound trust in prayer and a manly be- 
lief in man’s taking care for his own future. He gives full 
directions for his burial, “if possible in the old cemetery 
by my father; if not, in a place where there is room for 
eight graves near and around me.”’ He adds that he would 
like to name the eight who should be interred near him, 
but refrains ‘‘because I do not wish to make invidious ex- 


ceptions,’’ There was to be no formal hesped, though 
343 


1 


ow OFAN 72 SN A MND Owp> 


mon Sw aN INNA mwa awe] Iw oATaN ya bx 
(737 pwha Ins AIP) JD YM Mwy Anown 
1awW oo wd na MDI. ,O’PN oN Vpn nwa 057; 
anon by 

sim mS onp ow wom omwy INNIX NS SND nox 
maa mwdin winepn yd>pn nw axd x'> pray 10D 
aye yD amad nnxd pan wn umsxd aves .poron 
ONND nN 


x0 J2 Tyas rrodn vy mxd xx moxn sow 

FoD> ora na per, oN O33 OYA ns Mawr DN 

“MINT ITN MDF wyD mM JwpA oT ns wpr an ora 
Spey gi joinnw moa $7 gin aya pon 


aps oy am mwa 55 aya pum PD Nn ANIXA 

mn) py> yond &  .mopm mana jn mn 
ovs owynn b> ms a10>o mxp Nimw> mynoa odinn 
bow poxd xin mbann ma pwy pnva oy a .onw 
is by myp Ni InN opoa arpnyd med pay oer 
wD on) paxd ap pnyn odin maa wes on, NNAp 
sim nb 2ap) ap OMAP ANDY Iya Mn ww opor 
nyad o>yn mnown ova ampd> yen TNnw *pow 
sny> yen ws °D yy ppxnod xi Das vbyx omnap 


spon mwyd 7px aia .bb2m yo osyn nbs pa mNip 
343 


344 ETHICAL WILLS 


‘‘men may study the Torah on my behalf during the first 
year after my death.’”’ There is the usual quaint combina- 
tion of practical rules and general principles. God must 
be ever in man’s mind, and ‘‘to keep your own mind free 
from strange imaginations stand on your two big toes,” a 
counsel found also in the Book of the Pious. Abu Said, a 
tenth century Mohammedan, is reported to have exercised 
the same discipline.. Joel says many good things about 
charity. ‘‘No man ever became poor by what he gave 
away.” All that man has “‘is in trust, and the will of the 
Truster must be followed.’”’ He advocates the setting 
aside of an exact tithe. He thinks despicable those who 
are generous to others but neglect their own poor relations. 
He is very urgent on the duty of loving all men (see ex- 
tracts below). Nor may seemingly unimportant duties 
be neglected. A villager finds a herb which heals far more 
than the physician’s remedies. He gives many regula- 
tions for the Sabbath (see extracts). He bids his children 
take a siesta after lunch ‘‘for the honor of the Sabbath 
joy.’ ‘‘Between afternoon and evening service,’’ he bids, 
‘“‘do not dance in the courtyard of the Synagogue.’”’ There 
are cabbalistic elements in the Will also. Thus he pre- 
sents a mystic picture of heaven with its rivers of milk 
and of fire and snow, all this quite in the Apocalyptic 
manner. 


To be at peace with all the world, with Jew 
and Gentile, must be your foremost aim in this 
terrestrial life. Contend with no man. In the 
first instance, your home must be the abode of 
quietude and happiness; no harsh word must 


isis 344 


swoa maya ann 11055 owed pwr iD AN yoy 
ome pa bwin ann ap &@ ame ans ANeRIT awh 
on nyady pax qnam sman .ord$55 onpyn orwyn 
Ot Myo MwSN wnawND WANw “TD wr navnoa 
750,33 8) awe ayy .Mbran ypmnna nw dy rnyd poy 
men mon by nbwn pyo iaxe oN .’O"Pon 
Oman oaw oT wows Oxy win S55Dn ne 3" an 
ponw mo vy odyo Stdoam. xb ws ow, opty sy 
mx mwys -pas popes aim wrxd ww oo do ,toryd 
NIM) ,1ND) TINA WwWyDd NVTDAA poNXd XIN “PppoT ps7 
any) DANS OY Ton A~yn wea os Aran adpxd avin 
ws 52 ann man OS OYUN NIN .OMIYA Pap ms 
Orr bad Aras nm NI .qen> ompbr ns aD 
ND Avy NX WDD Ja .Mawn endad my Maina 
nia nava ord ynia Oo) WNIT MND Any 7a 
myo sin .qbn> ompbr ms ax man mans nm 
navn nnow nasb osAxym ons ans ped pia ns 
pw = .ayo> an pa non ma axna nprd baby 
yp MND ANN 7s NA snNM ANsa Abap no 
ospon noua nt b> ben ws abn *om am oy ornva 

ovum Sppxn 


ots S> oy imby nvnd wsnn xa) TND 

pw oy aan xdo on oy ide .won odiya 
niby or oom-al NOwST NUwHI :Od1y3a OTN 
mobp ow am xdw om addon adodm smbwn 


t So the ed. Perhaps read ows mrny. 


345 ETHICAL WILLS 


be heard there, but over all must reign love, 
amity, modesty, and a spirit of gentleness and 
reverence. This spirit must not end with the 
home, however. In your dealings with the 
world you must allow neither money nor am- 
bition to disturb you. Forego your rights, envy 
noman. For the main thing is peace, peace with 
the whole world. Show all men every possible 
respect, deal with them in the finest integrity 
and faithfulness. For Habakkuk summed up 
the whole Law in the one sentence: ‘The right- 
eous shall live by his faith.’’? 

The root of all the commandments consists 
of the 248 affirmative and the 365 negative pre- 
cepts. But the branches, which include all 
virtuous and vicious habits, extend into count- 
less thousands of thousands. To specify them 
is impossible, but the Scriptures? have in several 
places reduced them to general categories. One 
of these is: ‘‘In all thy ways acknowledge Him.’’s 
Another: ‘‘ Keep thy feet in an even path.’’4 

When, in the course of the prayers, you come 
to the ‘‘Sanctification,’’ fulfil the text: ‘‘I will 
be hallowed among the children of Israel.’’s 
But you must at the same moment resolve to 
uphold the duty to love thy neighbor as thyself. 
For in the ‘Sanctification’ (Kedushah) named 

t Hab. 2.4, 

2 Possibly the author means that moralists and codi- 
fiers have cited certain texts as summing up the Scriptures. 
Cf. Abrahams, Studies in Pharisaism, ch. ii. 

3 Prov. 3.6. 

4 Prov. 4.26. Or ‘‘make plain the path of thy feet.’”’ 

SoLEVItn ee zioes 


NIRV 345 


mam mans pr .5$ > oomaa ybxd sion 
b> oy Sas :ornw mxvar nma Som my 
mppn edo Sita obwa ned mx id 27 oda 
min aw any .pood yw 77 yA Aatow by 
NOUST SOWD)...oTIAD ya xwwa) oDSwn 
ban ...c0Ts ow mSdn AOS spd xbw 
odiyn b> oy odwa mann pany apyn apy 
oN 52 ns MND I29N Nad npibn apERa in 
> .7982) NoNa Som mr ynD31 RwoA JM 
SPM innoNa ptx1.ons Sy pry pipanra 


T’'Dw) AwY mIxD n"07 Nin Myon SD wr... 
mawix min om, oy Sax mwyn xd myeo 
pon yp ps ay @pbs -pbs on ,myt ow 
mo23 om 1955 2a pippA pr ov7D> AwE’N?N) 
2991 nyt Pott Soa ane .mbboa opiop 
1d qb Sayn ob pawn 


Jina -nw3pyn y"n or pn ws AwITp> yrnwor 
Sapdr orpd mw y"n on ward prom .Sssnw 22 
DvD ,OIDIN UN °D TOD TY Id nan psy 


2 Perh. read o’ppipn. 
@ Read '1)); so in next clause. 


346 ETHICAL WILLS 


above,° we use the phrase: ‘‘We will sanctify Thy 
name in the world, even as they sanctify it in the 
highest heavens.’’ We must, indeed, strive to 
imitate the ministering angels, and as they are 
in a state of perfect love and unison,’ such must 
also be our condition. 


It was oft my way at assemblies to raise my 
eyes and regard those present from end to end, 
to see whether in sooth I loved everyone among 
them, whether my acceptance of the duty to 
love my fellow-men was genuine. With God’s 
help I found that indeed I loved all present. 
Even if I noticed one who had treated me im- 
properly, then, without a thought of hesitation, 
without a moment’s delay, I pardoned him. 
Forthwitn I resolved to love him. If my heart 
forced me to refuse my love, I addressed him 
with spoken words of friendship, until my heart 
became attuned to my words. So, whenever I 
met one to whom my heart did not incline, I 
forced myself to speak to him kindly, so as to 
make my heart feel affection for him. What if 
he were asinner? Even then I would not quar- 
rel with him, for I wonder whether there exists 
in this age one who is able to reprove another!8 
On the other hand, if I conceived that he would 
listen to advice, I drew near to him, turning to- 
wards him a cheerful countenance. If, how- 
ever, I fancied that he would resent my ad- 


6 On this prayer, see J.E., vii, 463. 
7 Sifre Numbers § 42. J.E., i, 586. 
§ T. B. ‘Arakin 16b. 


nisiy 346 


wi oxbn wT ID -owa IMIS OWTPAY 
mansa on mo .om>s motnnd ous ox) 
nvm or D4 WS 4D 710) MTNA 
nT OY PIDp WAwWD OYYD no. WDA 
IN nosa on ,asp> axpo mend cry mao 
nowa Sw sadapr onan ans 55 ns ame 
TPR NYVD NT ON NT PNY 1D OWT NATyAI 
JD Dna ws NAD Nbw rat aps > awyw 
siaNd ondapr .tenr HD°n 1 ondnn maT 
pms aad sbw oop sn 035 an ox AN mK 
Imxd mbit) mD73 Cp NX wWOD NYT ON 
‘nwipy oyp S23 yD) padn cnexinw TY wa 
 ymaenen vos mua ma xbw om aPR 
3105 pdy ond srpnd onan moana mann 
bax aay mwyw op dS 8d on anand 
TI 772 & ON UN TON ?D .woy nat ND 7D OD 
Syyo nem os atts pr: main Sopy on 
mean) POs app on IN nnn yow Nxinw 


4 i.e. qynb nan) meson n>ap. 


347 ETHICAL WILLS 


vances, I did not intrude on him. As thereisa 
duty to speak, so is there a duty to be silent.® 


Every Friday try your utmost to prepare 
the requirements of the Sabbath. It is good 
for you to do something with your own hand, 
though you have many servants’; such as to 
see that fish is provided for the Sabbath meal." 
Everything must be done within the limits of 
possibility, everything with joy and for the 
glory of God. After completing these prepara- 
tions, read the Pentateuchal Lesson in the 
proper manner, twice in Hebrew and once in the 
Aramaic version; never interrupt the reading, 
not even with a word. ’Tis seemly to read 
wrapped in the fringed garment and with the 
phylacteries on, and if you are competent, use 
the Scroll.*3 Later in the afternoon of every 
Friday it was my habit to pray with a congrega- 
tion (of ten persons), and then as an unbroken 
rule to cut my nails and proceed to the bath for 
the honor of the Sabbath. It is a fine thing to 
recite some devotions and to confess, while in 
the bath,” all one’s doings during the past week. 
Then go (to Synagogue) to welcome the Sabbath, 
as one welcomes a great and renowned King, with 


9 T. B. Yeb. 65b; see note 5 to the Hebrew text. 

10 See J.E., x, 594, 

1 See Jewish Life in the Middle Ages, p. 150. 

WAT eB, Bers oa. 

3 1, e. the written text, not a printed book. 

™% On the connection of bathing with penitence, see 
Abrahams, Studies in Pharisaism, ch. iv. 


niniys 347 


obs you xbow onayy on Sax smainx ow 1d 
5.2.9 MDW OWD PNM IK 
sony pond Sanwnd usin naw any Soa 
sand 7207 APS oD pexya mvy> aw .naw 
sopy mado .oniwe mos 055 wy »s naw 
avandia? BS pn nat 521 .naw S93 or ond 
ow mip? 42 ANN .opDy awd) mnowa bom 
‘ps propmd om mdom art ain ‘x Sapp 
os now) .porpninSua nip9 pon ata 
70> Om XM ANN :yrTD MN AoA IdDIn 
32 1nN) «pea ani SSpnnS oma en myw 
nay? xd) pin naw any S22 ormpxa qinnd 
1 say? Ndi pin .naw TnaD5 pnand 45; 
m0 S> Sy mpna mrtnnadi mm vynd nary 
bap> 42 7nN) ...!218 79 IN YiawA ma ny 
by) Jb uw Sapo ,n>1) ANowal ADR Naw 


5 The full saying is: youn 137 101d ox Sy mxnw oD 
yow) yew tat n> xdw msn 75. 


348 ETHICAL WILLS 


reverence and joy. Thence return home, to 
find the lamps lit, the chairs set, the table laid 
and a tranquil happiness in the heart of wife 
and family. See toit thatthisisso! For if I 
have exhorted you to a peaceful life on weekdays, 
on Sabbath let joy and love prevail to a yet 
higher degree. Say the Sanctification (over the 
wine) with devout gladness, eat the meal in 
joy and for the glory of God. And let words of 
Torah be spoken round thy board, or songs sung 
with joyous awe. Ever let some respectable 
poor guest be with thee. End with the Grace 
recited with religious fervor and happy con- 
tentment. 


18 On the Zemirot, or table songs, see Singer Prayer 
Book, Annotated edition, p. cclix. 


nisis 348 


mpdit mii sixod) mad 9595 45 ans1 stin 
Nw anya anim spay yndw nyxiw mun 
oy m50m) anwar Sota odwar mows inanvi 
by pnanim Sina AND :4ma cia $1 Jn 
Tanai nnowas ore nawa Sax awn yond mbovn 
mnowa Soxm) .nnewar AMD. eIpM san 
sindw Sy mcin aat sew asim .oow awd 
1D) TINO TINO) .ONowal TONKA NVA IN 
snsi...qindw Sy pinoy aps Crew atany 

SnMIa) WISY AMIA pW nA. om 


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